Evaluative Annotated Bibliography Assignment: Produce an evaluative annotated bibliography that collects, summarizes, and explains the best secondary sour

Evaluative Annotated Bibliography Assignment:

Produce an evaluative annotated bibliography that collects, summarizes, and explains the best secondary sources available on your narrowed topic (there will also be an in-class research presentation, five minutes in length, worth 5% of your final grade). Many of the sources collected will be scholarly. The annotated bibliography will 1) summarize the source 2) explain its rhetorical context (the journal and its audience, the purpose of the article, the conversation/debate it references, its genre conventions, its organization, the evidence it marshals in support of its argument, and/or its disciplinary assumptions and values) and 3) articulate the ways the source helps you understand your research topic in all of its complexity.

Requirements:
The bibliography should contain 3 or more sources, each with a correct citation, a paragraph telling the reader the main argument and main points of the article, a description of the rhetorical context (the journal and its audience, the purpose of the article, the conversation/debate it references, its genre conventions, its organization, the evidence it marshals in support of its argument, and/or its disciplinary assumptions and values), and a couple of sentences talking about why you choose this article, about what it helps you understand about your research topic. You will need to include copies of all your sources.

Process:
Develop a narrowed research topic and focused research question
Find articles using library databases pertinent to your topic (Proquest and Academic Search Complete)
Adapt research topic based on early findings
Read, evaluate, summarize, interpret, and describe sources
Draft citations for peer review
Present research to class
Revise for feedback from peers
Submit two copies of the final draft of your annotated bibliography, a draft with feedback from peers, and copies of all your sources

Grading:
Annotated bibliographies will be evaluated on how relevant the sources are to each other and to the narrowed topic at hand. They will also be evaluated on the degree to which they fully engage these sources in the paragraphs that summarize and explain it. DYSFUNCTIONAL FAMILIES AND CRIME:
RIGHTING WRONGS
Zaleha Kamaruddin*
Abstract: The number of youths involved in crime and who show disregard for
law and order is on the rise. What is more disturbing is the rise of violent crimes
committed by them. The author argues that these concerns need to be addressed
seriously. Pertinent questions need to be answered to understand the underlying
reasons. This article is divided into three parts: the first part defines dysfunctional
families and their relationship with crime and some home-truths relating to them.
The second emphasises the importance of knowledge and the inculcation of good
values to individuals through the family. In the final part some recommendations
are made.
Introduction
Tan Sri Lee Lam Thye the Vice-Chairman of the Malaysian Crime Prevention
Foundation and Malaysia’s Inspector General of Police, Tan Sri Ismail Omar both
raised their concern about the recent increases of crime among youths.1
Many community leaders from all over the world have raised their worry and
concern as well. These concerns need to be addressed seriously. Pertinent questions
need to be answered to understand reasons behind the phenomenon. Why are our
youths behaving this way? Why are they putting their future in jeopardy? How can
we make these wrongs right?
This article attempts to shed some light on these questions. It attempts to synthesise
whatever limited knowledge that exists on this subject. It does not claim to present
a complete and comprehensive understanding of the various types of dysfunctional
families which exist in certain contexts in different cultures and countries. Rather,
it focuses on the importance of inculcating values which is the missing factor in
dysfunctional families. It is also important to note that the basis for this factor
is that values are very important and are considered as one of the most effective
means to regulate society. This is because the approach used is more of changing
* Zaleha Kamaruddin is the Deputy Director-General of the Malaysian Institute of Islamic
Understanding (IKIM), Kuala Lumpur.
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Zaleha Kamaruddin
from within, i.e. ‘inside-out’, compared to for example using law which is more
of an ‘outside-in’ approach. It is well-documented2 that the arms of the law are far
too short to solve all crimes and this failure will be more prominent without proper
and adequate enforcement.
Dysfunctional Families and Crime: Some ‘Home-Truths’
A review of empirical evidence in the professional literature of the social sciences
leads us to a common factor in answering the above questions; i.e. the family.
The first home-truth: the rise in crime and violent crime parallels the rise in
dysfunctional families.3 Families are considered dysfunctional when conflict,
misbehaviour, and often abuse on the part of individual members occur continually
and regularly, and are leading other family members to accommodate such actions.
Children sometimes grow up in such families with the understanding that such an
arrangement is normal. Dysfunctional families are primarily a result of co-dependent
adults, and may also be affected by addictions, such as substance abuse (alcohol,
drugs, etc.). Others also include untreated mental illness and parents emulating or
over-correcting their own dysfunctional parents.
A common misperception of dysfunctional families is the mistaken belief that
the parents are on the verge of separation and divorce. While this is true in a
few cases, often the marriage bond is very strong as the parents’ faults actually
complement each other. In short, they have nowhere else to go. However, this does
not necessarily mean the family’s situation is stable. Any major stressor, such as
relocation, unemployment, illness, natural disaster, inflation, etc. can cause existing
conflicts affecting the children to become much worse.4
The second home-truth: crime and youth criminal behaviour has its roots in
habitual deprivation of parental love and affection going back to early infancy.
Similarly, sexual abuse in childhood often leads these victims to become sexual
predators as adults.5 Delinquents have a chaotic, disintegrating family life. This
frequently leads to aggression and hostility toward others outside the family. Many
inmates on death row have histories of some kind of severe abuse. The neglect
and abuse of children often progresses through several generations. The cycle of
abuse and crime keeps repeating itself. The cycle of violence concept, based on
the quality of early life relationships, has its positive counterpart. Supportive and
loving parents who respond to the basic needs of their child instil self-confidence
and an interest in social environments. These children are generally well-adjusted
in relating to others and are far less likely to commit crime.
By the late twentieth century, the general public had not accepted that criminal
behaviour is a psychological disorder but rather a wilful action. The public cry for
more prisons and tougher sentences outweighed rehabilitation and the treatment
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of criminals. Researchers in the twenty-first century, however, continued to look at
psychological stress as a driving force behind some crimes. Only in recent decades
has the dysfunctional family been taken seriously by professionals (therapists, social
workers, teachers, counsellors, clergy, etc.), especially among the middle and upper
classes. Any intervention before that would have been seen as violating the sanctity
of marriage and increasing the probability of divorce. Children were expected to
obey their parents (ultimately the father), and cope with the situation alone.6
Third home-truth: most delinquents are children who have been abandoned by
their fathers. They are often deprived of love and affection. Many fathers abandoned
their families, when the responsibilities of life and parenting become too much for
them. Reasons that caused these men to leave include: their own abandonment issues
from childhood, problems with the children’s mothers, addictions, an inability to
handle parental responsibilities at the time, and not wanting a child.
Fourth home-truth: inconsistent parenting, family turmoil, and multiple other
stressors compound the rejection of these children by parents. Findings from research
conducted by Kevin Wright confirm that children raised in supportive, affectionate,
and accepting homes are less likely to become deviant.7 Scholarly evidence suggests
that at the heart of the sudden increase in crime is the loss of the capacity of fathers
and mothers to be responsible in caring for the children they bring into the world.
This loss of love and guidance at the intimate levels of marriage and family has
broad social consequences for children and for the wider community. Empirical
evidence also shows that too many young men and women from dysfunctional
families tend to have a much weaker sense of connection with their community
and are prone to exploit its members to satisfy their unmet needs or desires. This
contributes to a loss of a sense of community and to the disintegration of societies
into social chaos and violent crime. If policymakers are to deal seriously with the
root causes of crime, they must first strengthen the family institution.8
Fifth home-truth: conforming to Merton’s sociological theories, 9 a survey
of inmates in state prisons in the US (late 1990s) showed very low education
levels. Many could not read or write above elementary school levels, if at all.
The most common crimes committed by these inmates were robbery, burglary,
automobile theft, drug trafficking, and shoplifting. Because of their poor educational
backgrounds, their employment histories consisted of mostly low wage jobs with
frequent periods of unemployment. Employment at minimum wage or below living
wage does not help deter criminal activity. Even with government social services,
such as public housing, food stamps, and medical care, the income of a minimum
wage household still falls short of providing basic needs. People must make a choice
between continued long-term low income and the prospect of profitable crime.
Gaining further education, of course, is another option, but classes can be expensive
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Zaleha Kamaruddin
and time consuming. While education can provide the chance to get a better job, it
does not always overcome the effects of parental abuse, or other limiting factors.
Strengthening the Family through Islamic Education
Al-Ghazālī (d. 1111) in his Book of Knowledge wonders how one who sought no
knowledge can be moved to any noble deed. One of his wise men also said that
“Verily, I pity no one as I pity the man who seeks knowledge but understands not and
him who understands and seeks it not.”10 The root for this according to al-Ghazālī
is that knowledge is one of the most fundamental features of Islam. In its various
derivations, it is one of the most frequently occurring terms in the Qur’ān; besides
Allah and Rabb (the Creator and Sustainer). The Prophet himself emphasised the
significance of knowledge at every prospect and commended those who are learned
and those who are in search of knowledge. On top of that the pursuit of knowledge
was made a religious obligation for every believer. For the Muslims of the classical
period, Islam was synonymous with knowledge; without such knowledge, an Islamic
civilisation was inconceivable.
In his Preface to al-Ghazālī’s Book of Knowledge, Ziauddin Sardar points out that
[i]n classical Muslim civilisation, advices from the scholars were not only eagerly sought
after but also seriously acted upon. Indeed, the flourishing classical Muslim civilisation
was totally obsessed with knowledge: with seeking it, acquiring it, talking and arguing
about it, defining it, building institutions for dispensing it, writing about it, reading about
it, collating it, and disseminating it.11
The main question in the context of this article is what kind of knowledge are we
imparting to our children to ensure that Islamic civilisation persists? Indeed, with
the rise in crime rate in our society, there is definitely something wrong with our
present education system and our family institution. Social problems are one of
the indicators of a sick society and something serious must be done. To improve
quality, productivity and performance of Islamic education in the context of the
family in the Muslim world, a plan of action must be put into place by including
these factors; focusing on the individual in the family by illuminating knowledge
and re-educating the Muslim intellectuals and educators, helping the vulnerable
families and enhancing the role of religious leaders.
Focus Group: The Intellectuals
The roles of intellectuals in Muslim societies are important because reformist ideas
must focus on the demands of the real world. Without a firm grasp of contemporary
reality – in the context of this article, i.e. crime – Muslims will be marginalised
in the modern world. ‘Islamic knowledge’ will be seen as outdated because the
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intellectuals could not make any interconnection and diversify which is a basic
prerequisite for survival.
In his article “Reformist Ideas and the Muslim Intellectuals”, Ziauddin Sardar
calls for the emergence of a new breed of Muslim intellectuals who are
interested in abstract ideas as well as specifics, the real world demands both. Unlike
Socrates, they are not interested in ideas for ideas’ sake. They search for ideas that lead
to reform, but like Socrates they seek propagation of thought, criticism and questioning
attitude, a goal for which they would eagerly lay down their lives […]. They do not have
acquisitive and analytical minds only, but also critical, imaginative and creative minds.
They engage and transform.12
Focus on the Individual in the Family
With the current challenges to the family institution, how do we develop responsible
individuals who can stand against the odds? Finding answers to this question is not
easy. Although there are a range of approaches to this complex situation, a reliance
on qur’ānic-based theory holds a number of advantages.
A logical basis would be developing the potential of that individual through his
family. This would form the basis of the distribution of power and resources within
the family which will shape those of the larger community. The family serves as
one of society’s primary sources of moral education. It is acknowledged that it is
in the family that we first encounter issues involving power and justice. Because of
the primacy of family life as the determinant of social structure, individual values
are crucial to lessen if not eradicate crime.
This article finds strong support in ideas formulated by Ibn ʿĀshūr in his treatise
Maqāşid al-sharīʿah, where he states that this scenario is evidenced by not only the
sharīʿah, but other different systems of law which emphasise the founding principle
of the family unit, namely the association between woman and man through a valid
marriage. This bond is the root from which stems human procreation and that spreads
the notion of kinship (qarābah). The marriage gave rise to motherhood (umūmah),
fatherhood (ubuwwah), and filiations (bunuwwah), and later the relationship of
brotherhood (ukhuwwah) and other more distant kinship ties.13
It is an acknowledged fact that the sharīʿah has given marriage an important
position and considers it as the fountainhead of all virtues. It is a basis of responsibilities and implementation of them. This is clearly indicated in the qur’ānic verse
which emphasises the need for humans to marry: “And among His signs is this:
He created for you from amongst yourselves, so that you might live in tranquillity
with them, and put love and kindness in your hearts. All those are signs for people
who reflect.”14
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It is also proposed that an individual’s actions must be based on tawḥīd. Tawḥīd
requires mankind to adhere to the concept of oneness of God and obey Him. The
values of tawḥīd will ensure that every individual follows the laws prescribed by
Allah. The theory of vicegerency (khilāfah) affirmed that God’s creation is deliberate
and not accidental. Family, being the most important institution, should be the first to
actualise man’s vicegerency to Allah and it is therein that man has his first training
in the real meaning of khilāfah.15
It is important for man to be educated and aware of his role as khalīfah. The
Islamic education (informal and formal) should focus on man as khalīfah and the
purpose of his creation because it would lead to a deepened consciousness on the
responsibility of man in this world. In the context of this article, since family is
the basis of society, it is pertinent to evaluate the roles and responsibilities of each
member of the family from the familial aspect first.
Evaluation on the roles and responsibilities of man would eradicate crime in
the society. One, because in the Islamic conception of man (which is based on the
principle of al-insān kāmil), man is considered perfect (kāmil) in the sense that he
has been endowed with the necessary reason and understanding, intuition, and all
the necessary prerequisites for him to perform his duty as khalīfah. This is evidenced
through Qur’ān 51:56 where Allah gives the purpose of His creation; i.e. He created
the jinn and mankind that they might worship and pay devotions to Him alone.
In Qur’ān 2:31–4, Allah specifically mentions reasons for man to be appointed
as khalīfah, i.e. only man has been given the necessary intelligence, strength and
divine guidance.
The philosophical understanding of the nature of man and the purpose of creation
is to be emphasised in our education to our children because without these, man
will not be able to realise his role effectively. Ibrahim Zein has pointed out that as
khalīfah, they are supposed to have acquired better judgement and self-control to
understand Divine guidance. He highlighted the concept of trust (amānah) which
determines the individual’s relationship with the family, society, state, government,
and humanity at large. Man is said to be attached to these institutions both materially
and spiritually.16
He further elaborates that amānah establishes man’s responsibility toward his
kin, other human beings and socio-political institutions. This concept resolves the
issues pertaining to the rights and responsibilities of individuals in every facet of his
life starting with his family. The basis of man’s humanity is responsibility (taklīf).
He summed it up as “someone’s right is someone’s responsibility”.17 In this context,
Abdullah Yusuf Ali has rightly commented that the age of marriage is the age when
they reach their maturity, regardless of whether that is before or after 18 years.18
Applying the same concept as stated by the Qur’ān on amānah as the cornerstone
to the establishment of institutions to govern society, the family as the smallest unit
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of the society would be the first institution to practice it. This idea is founded on
the fact that the fourth sūrah of the Qur’ān, al-Nisā’, which deals with issues on
good governance, describes the idea of absolute human equality in the context of
the family. In the family the legally married man and wife are entrusted with the
amānah of raising their children by providing maintenance, care, and education.
The Qur’ān reminds us that when amānah are fulfilled, it will bring good to us.
The concept of amānah is important because it determines the individual’s
relationship with family, society, state, and humanity at large. It also establishes
man’s responsibility towards his kin, other human beings and socio-political
institutions. In other words, this concept resolves the issues pertaining to the rights
and responsibilities of the individual in every aspect of life.
The concept of khilāfah which is governance at an individual level encompasses
the concept of trust (amānah), sincerity (ikhlāṣ), truthfulness (ṣidq), competence
and justness (ʿadālah) as the essence of qur’ānic guidance on good governance. The
essence of amānah is the sense of accountability. In Qur’ān 8:27, Allah reminds
us not to betray the truth of God and the Prophet, nor misappropriate knowingly
things entrusted upon us.
In dealings with other people, justice should be implemented no matter what.
The khalīfah needs to honour amānah and implement justice. Justice as one of the
important principles of governance guides mankind as khalīfah in order to ascertain
social justice. In Sūrah Al-Nisā’ verse 58, Allah has commanded man to deliver
trusts to those whom they are due, and whenever they judge between people, they
must judge with justice. In delivering these trusts, man is guided as indicated by
verse 4:59, to follow God, follow the Prophet, and those from among man who
have been entrusted with authority.
Another important component that has been highlighted by various scholars is
shūrā. The Qur’ān emphasises this in various issues on governance. It is a democratic
decision-making process in solving problems and making decisions. At the same
time, it actually restricts abs…
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