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Dwnload Full Law Enforcement in The 21st Century 4th Edition Grant Test Bank PDF
Dwnload Full Law Enforcement in The 21st Century 4th Edition Grant Test Bank PDF
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Chapter 2 Matching
1.Hue and cry a) Victimization survey that measure the dark figure of
crime
2.Sir Robert Peel b)Official statistics of crime collected by the FBI
3.Posse comitatus c)Father of police professionalism
4.Spoils system d) Established the London Metropolitan Police
5.August Vollmer e) Professional police association
6.IACP f) Political Era system where politicians favored those they
knew
7.UCR g) Constable’s call for help from citizens
8. NCVS h) Limits the involvement of the military in local law
enforcement
9.Lex talionis i)Act that formed the London Metropolitan Police
10.Metropolitan Police Act j) An eye for an eye
Answer:
1. g
2. d
3. h
4. f
5. c
6. e
7. b
8. a
9. j
10. i
Level: Basic
Chapter 2 Essay
Answer: Slave patrols were first established in the South during the mid-1740s, with officers
being given broad powers to punish slaves who committed offenses or who refused to submit to
their masters. The slave patrols at this time were coordinated by property owners who,
individually, had difficulty controlling the slave population and ensuring that they did not defy
their masters. As with the night watch system, slave patrols were based on a form of citizen
obligation whereby members of a community would watch over other citizens’ slaves to ensure
their obedience. Slave patrols evolved into an organized system with a chain of command and
organizational structure and were generally considered the precursor to modern police forces in
the United States.
By the 1880s, with the abolishment of slave codes, many states enacted Jim Crow Laws.
These codes, examples of which are shown in Table 2.3, enforced segregation between whites
Objective: Explain regional differences in the development of law enforcement, such as slave
patrols and Jim Crow laws.
Page number: 31-33
Level: Basic
Answer: During this era, most police officers actively worked to further the interests of the local
politicians who placed them in power and gave them their resources and authority. These
politicians were almost all upper-middle-class white males who worked within a spoils system,
appointing people to civil service jobs predominately based on patronage, political affiliation, or
in return for monetary payments. In addition, they often rewarded their associates by giving them
key positions in police departments, and the politicians, in turn, used the police to help them
maintain their political positions. As a result, policing was rife with corruption. Toward the end of
the nineteenth century, many public leaders became convinced that something needed to be done
to combat increasing levels of corruption and political favoritism resulting from the spoils system.
It was at this point that the police began a period of major reform, aimed primarily at making them
more professional and less susceptible to outside pressures.
.
Objective: Identify Kelling and Moore’s eras of policing and describe key events in the Political
Era.
Page number: 33-35
Level: Basic
3. Discuss the early development of policing in England (include shires, tithings, shire reeve,
constable, posse, etc.).
Answer: By the middle of the ninth century, the majority of the English population lived in
established towns and cities, each with its own system of rules and organization. During the reign
of Alfred the Great (849–899 AD), however, a new system of social organization was imposed. In
an effort to make the collection of taxes and the maintenance of the king’s peace easier, Alfred
divided England into regions known as shires. Each shire, which was similar to the American
county, consisted of geographic units known as “hundreds”—so named because each contained
100 families. Each of the hundreds was composed of ten tithings, and a tithing consisted of ten
families. Under this new arrangement, every citizen was tied to a particular tithe and was jointly
responsible with all other members of his or her group for the payment of taxes and the
maintenance of order. As a result, a crime committed by one person was held to be a crime
committed by his or her entire community, with the punishment to be borne by the group as a
whole. In essence, Alfred’s aim was to make communities self-regulating when it came to the
payment of taxes and the enforcement of law. Shire reeves, precursors to modern-day sheriffs,
were the leaders of the shires and were appointed by the king. They were given the task of ensuring
that law and order was maintained throughout their region. Drawing on the assistance of locally
elected constables, shire reeves frequently organized villagers and other members of the
community into posses that would track down and apprehend offenders.
Although by modern standards the system of policing established by Alfred the Great might
appear to be crude, the introduction of shire reeves and local constables revolutionized the way in
which laws were enforced throughout medieval England. In the space of a few decades, the
administration of justice was taken out of the hands of individuals and made the responsibility of
particular communities and their appointed leaders. Law enforcement ceased to be a private matter
and became associated with the king and his agents.
Some three centuries later, this system was formalized by the Statute of Winchester (1285),
which increased the power of the constables and made them responsible for organizing local
watchers. In addition, under the Statute all men between the ages of fifteen and sixty were
required to bear arms in defense of the crown and the king’s peace and to assist their local
constable in the pursuit of offenders. Failure to heed the constable’s call for help—known as the
hue and cry—was a punishable offense under the new law, and anyone who did not help to
apprehend criminals risked being tried with them as associates.
Objective: Trace the development of informal policing in England and the United States.
Page number: 26-30
Level: Basic
Answer: A firm believer in the need for professional law enforcement agencies, Hoover was
largely responsible for developing the FBI National Academy in 1935, which is responsible for
training police officers from around the country in specialized policing and investigation
techniques. Hoover also was responsible for establishing the FBI Crime Laboratory, which,
despite controversy surrounding the lab in the 1990s, is generally regarded as one of the best
such laboratories in the world.5 Hoover’s other key achievements include the introduction of the
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conducted congregation, and hoped that great good would result
from our efforts. This opposition, also, the Lord overruled to increase
our influence, and to give point and publicity to our assaults upon
the kingdom of Satan.
Though disappointed thus, some of the Publicans resolved to have
revenge. On the following Saturday evening, when a large meeting
was being addressed in our Green Street Church, which had to be
entered by a great iron gateway, a spirit merchant ran his van in
front of the gate, so that the people could not leave the Church
without its removal. Hearing this, I sent two of my young men to
draw it aside and clear the way. The Publican, watching near by in
league with two policemen, pounced upon the young men whenever
they seized the shafts, and gave them in charge for removing his
property. On hearing that the young men were being marched to the
Police Office, I ran after them and asked what was their offence?
They replied that they were prisoners for injuring the spirit
merchant’s property; and the officers tartly informed me that if I
further interfered I would be taken too. I replied, that as the young
men only did what was necessary, and at my request, I would go with
them to the Office. The cry now went through the street, that the
Publicans were sending the Missionary and his young men to the
Police Office, and a huge mob rushed together to rescue us; but I
earnestly entreated them not to raise disturbance, but allow us
quietly to pass on. At the Office, it appeared as if the lieutenant on
duty and the men under him were all in sympathy with the
Publicans. He took down in writing all their allegations, but would
not listen to us. At this stage a handsomely dressed and dignified
gentleman came forward and said,—
“What bail is required?”
A few sharp words passed; another, and apparently higher, officer
entered, and took part in the colloquy. I could only hear the
gentleman protest, in authoritative tones, the policemen having been
quietly asked some questions,—
“I know this whole case, I will expose it to the bottom; expect me
here to stand by the Missionary and these young men on Monday
morning.”
Before I could collect my wits to thank him, and before I quite
understood what was going on, he had disappeared; and the superior
officer turned to us and intimated in a very respectful manner that
the charge had been withdrawn, and that I and my friends were at
liberty. I never found out exactly who the gentleman was that
befriended us; but from the manner in which he asserted himself and
was listened to, I saw that he was well known in official quarters.
From that day our work progressed without further open opposition,
and many who had been slaves of intemperance were not only
reformed, but became fervent workers in the Total Abstinence cause.
Though intemperance was the main cause of poverty, suffering,
misery, and vice in that district of Glasgow, I had also considerable
opposition from Romanists and Infidels, many of whom met in
clubs, where they drank together and gloried in their wickedness and
in leading other young men astray. Against these I prepared and
delivered lectures, at the close of which discussion was allowed; but I
fear they did little good. These men embraced the opportunity of
airing their absurdities, or sowing the seeds of corruption in those
whom otherwise they could never have reached, while their own
hearts and minds were fast shut against all conviction or light.
One infidel Lecturer in the district became very ill. His wife called
me in to visit him. I found him possessed of a circulating library of
infidel books, by which he sought to pervert unwary minds. Though
he had talked and lectured much against the Gospel, he did not at all
really understand its message. He had read the Bible, but only to find
food there for ridicule. Now supposed to be dying, he confessed that
his mind was full of terror as to the Future. After several visits and
frequent conversations and prayers, he became genuinely and deeply
interested, drank in God’s message of salvation, and cried aloud with
many tears for pardon and peace. He bitterly lamented the evil he
had done, and called in all the infidel literature that he had in
circulation, with the purpose of destroying it. He began to speak
solemnly to any of his old companions that came to see him, telling
them what he had found in the Lord Jesus. At his request I bought
and brought to him a Bible, which he received with great joy, saying,
“This is the book for me now;” and adding, “Since you were here last,
I gathered together all my infidel books; my wife locked the door, till
she and my daughter tore them to pieces, and I struck the light that
reduced the pile to ashes.”
As long as he lived, this man was unwearied and unflinching in
testifying, to all that crossed his path, how much Jesus Christ had
been to his heart and soul; and he died in the possession of a full and
blessed hope.
Another Infidel, whose wife was a Roman Catholic, also became
unwell, and gradually sank under great suffering and agony. His
blasphemies against God were known and shuddered at by all the
neighbours. His wife pled with me to visit him. She refused, at my
suggestion, to call her own priest, so I accompanied her at last. The
man refused to hear one word about spiritual things, and foamed
with rage. He even spat at me, when I mentioned the name of Jesus.
“The natural man receiveth not the things of the Spirit of God; for
they are foolishness unto him!” There is a wisdom which is at best
earthly, and at worst “sensual and devilish.” His wife asked me to
take care of the little money they had, as she would not entrust it to
her own priest. I visited the poor man daily, but his enmity to God
and his sufferings together seemed to drive him mad. His yells
gathered crowds on the streets. He tore to pieces his very bed-
clothes, till they had to bind him on the iron bed where he lay,
foaming and blaspheming. Towards the end I pled with him even
then to look to the Lord Jesus, and asked if I might pray with him?
With all his remaining strength, he shouted at me,—
“Pray for me to the devil!”
Reminding him how he had always denied that there was any
devil, I suggested that he must surely believe in one now, else he
would scarcely make such a request, even in mockery. In great rage
he cried,—
“Yes, I believe there is a devil, and a God, and a just God, too; but I
have hated Him in life, and I hate Him in death!”
With these awful words, he wriggled into Eternity; but his
shocking death produced a very serious impression for good,
especially amongst young men, in the district where his character
was known.
How different was the case of that Doctor who also had been an
unbeliever as well as a drunkard! Highly educated, skilful, and gifted
above most in his profession, he was taken into consultation for
specially dangerous cases, whenever they could find him tolerably
sober. After one of his excessive “bouts,” he had a dreadful attack of
delirium tremens. At one time, wife and watchers had a fierce
struggle to dash from his lips a draught of prussic acid; at another,
they detected the silver-hafted lancet concealed in the band of his
shirt, as he lay down, to bleed himself to death. His aunt came and
pled with me to visit him. My heart bled for his poor young wife and
two beautiful little children. Visiting him twice daily, and sometimes
even more frequently, I found the way somehow into his heart, and
he would do almost anything for me and longed for my visits. When
again the fit of self-destruction seized him, they sent for me; he held
out his hand eagerly, and grasping mine, said,—
“Put all these people out of the room, remain you with me; I will be
quiet, I will do everything you ask!”
I got them all to leave, but whispered to one in passing to “keep
near the door.”
Alone I sat beside him, my hand in his, and kept up a quiet
conversation for several hours. After we had talked of everything that
I could think of, and it was now far into the morning, I said,—
“If you had a Bible here, we might read a chapter, verse about.”
He said dreamily, “There was once a Bible above yon press; if you
can get up to it, you might find it there yet.”
Getting it, dusting it, and laying it on a small table which I drew
near to the sofa on which we sat, we read there and then a chapter
together. After this, I said, “Now, shall we pray?”
He replied heartily, “Yes.”
I having removed the little table, we kneeled down together at the
sofa; and after a solemn pause, I whispered, “You pray first.”
He replied, “I curse, I cannot pray; would you have me curse God
to His face?”
I answered, “You promised to do all that I asked; you must pray, or
try to pray, and let me hear that you cannot.”
He said, “I cannot curse God on my knees; let me stand, and I will
curse Him; I cannot pray.”
I gently held him on his knees, saying, “Just try to pray, and let me
hear you cannot.”
Instantly he cried out, “O Lord, Thou knowest I cannot pray,” and
was going to say something dreadful as he strove to rise up. But I just
took the words he had uttered as if they had been my own, and
continued the prayer, pleading for him and his dear ones as we knelt
there together, till he showed that he was completely subdued and
lying low at the feet of God. On rising from our knees he was
manifestly greatly impressed, and I said,—
“Now, as I must be at College by daybreak and must return to my
lodging for my books and an hour’s rest, will you do one thing more
for me before I go?”
“Yes,” was his reply.
“Then,” said I, “it is long since you had a refreshing sleep; now, will
you lie down, and I will sit by you till you fall asleep?”
He lay down, and was soon fast asleep. After commending him to
the care and blessing of the Lord, I quietly slipped out, and his wife
returned to watch by his side. When I came back later in the day,
after my classes were over, he, on hearing my foot and voice, came
running to meet me, and clasping me in his arms, cried,—
“Thank God, I can pray now! I rose this morning refreshed from
sleep, and prayed with my wife and children for the first time in my
life; and now I shall do so every day, and serve God while I live, who
hath dealt in so great mercy with me!”
After delightful conversation, he promised to go with me to Dr.
Symington’s church on Sabbath Day; there he took sittings beside
me; at next half-yearly communion he and his wife were received
into membership, and their children were baptized; and from that
day till his death he led a devoted and most useful Christian life.
Henceforth, as a medical man he delighted to attend all poor and
destitute cases which we brought under his care; he ministered to
them for Jesus’ sake, and spoke to them of their blessed Saviour.
When he came across cases that were hopeless, he sent for me to visit
them too, being as anxious for their souls as for their bodies. He
died, years after this, of consumption, partly at least the fruit of early
excesses; but he was serenely prepared for death, and happy in the
assured hope of eternal blessedness with Christ. He sleeps in Jesus;
and I do believe that I shall meet him in Glory as a trophy of
redeeming grace and love!
In my Mission district, I was the witness of many joyful departures
to be with Jesus,—I do not like to name them “deaths” at all. Even
now, at the distance of nearly forty years, many instances, especially
amongst the young men and women who attended my classes, rise
up before my mind. They left us, rejoicing in the bright assurance
that nothing present or to come “could ever separate them or us from
the love of God which is in Christ Jesus our Lord.” Several of them,
by their conversation even on their deathbed, were known to have
done much good. Many examples might be given; but I can find
room for only one. John Sim, a dear little boy, was carried away by
consumption. His childish heart seemed to be filled with joy about
seeing Jesus. His simple prattle, mingled with deep questionings,
arrested not only his young companions, but pierced the hearts of
some careless sinners who heard him, and greatly refreshed the faith
of God’s dear people. It was the very pathos of song incarnated to
hear the weak quaver of his dying voice sing out,—
“I lay my sins on Jesus,
The spotless Lamb of God.”