Psychiatry Disorders and Sociodemographic Profile of the Victims of Assault Attending the Teaching Hospital—Cross-Sectional Study

Background: According to World Health Organization, proportion of women experiencing either physical or sexual violence ranges between 15% and 17%. In India, one-third of women population in 15 to 49 age group experiences sexual assault at least once in their life, predisposing them to develop psychiatric disorders. Aims and Objectives: To assess prevalence of psychiatry disorders among victims of assault attending tertiary care center. Methodology: It is a retrospective, record-based study which was conducted among 216 victims of assault attending one-stop center. Study was started after obtaining Institutional Ethical Committee clearance and permissions from concerned authorities and confidentiality was maintained throughout the study. Data was analyzed by frequency, proportion, and chi-square tests using SPSS version 16. Results: Out of 216 victims, 50% were physically assaulted and 50% were sexually assaulted. Among 108 sexual assault cases, 81.5% victims were raped, 2.7% were sexually harassed, 1.9% was sexually abused, and 13.9% children were sexually abused. A total of 30.1% had adjustment disorder, 11.6% had dysthymia, 8.3% had mild depression, 5.6% had moderate depression, 0.5% had obsessive-compulsive disorder, 0.5% had psychosis, and 43.5% did not have any psychiatry disorder. Conclusion: Majority of the sexually assaulted victims belonged to age group 16 to 20 years and had adjustment disorder, whereas physically assaulted victims belonged to age group above 36 years and had dysthymia and depression. Special services like medical care, counseling, legal aid, and so on should be provided to victims free of charge. Awareness and sensitization programs should be done through active community participation for the welfare of children and women.

Association between child sexual abuse and mid-life employment earnings.

Importance: Individuals who have been sexually abused are at a greater risk for poor health, but associations with economic outcomes in mid-life have been overlooked. Objectives: We investigated associations between child sexual abuse (≤18 years) and economic outcomes at 33-37 years, while considering type of report (official/retrospective) and characteristics of abuse (type, severity, and chronicity). Design: This cohort study used data collected for the Quebec Longitudinal Study of Kindergarten Children. Setting: The Quebec Longitudinal Study of Kindergarten Children is a population-based sample. Participants: Participants were 3,020 boys and girls attending kindergarten in the Canadian Province of Quebec in 1986/88 and followed up until 2017. Main outcome/Measures: Child sexual abuse (0-18 years old) was assessed using both retrospective self-report questionnaires and objective reports (notification to Child Protection Services). Information on employment earnings was obtained from government tax return records. Tobit regressions were used to test associations of sexual abuse with earnings adjusting for sex and family socioeconomic background. Results: Of the 3,020 participants 1,320 [43.7%] self-reported no sexual abuse, 1,340 [44.3%] had no official report but were missing on the retrospective questionnaire, 340 [11.3%] reported retrospective sexual abuse, and 20 [0.7%] had official report. In the fully adjusted model, individuals who retrospectively reported being sexually abused earned US$4,031 (CI=-7,134 to -931) less per year at age 33-37 years, while those with official reports earned US$16,042 (CI=-27,465 to -4,618) less, compared to participants who were not abused. Among individuals with retrospectively reported abuse, those who experienced intra-familial abuse earned US$4,696 (CI=-9,316 to -75) less than individuals who experienced extra-familial abuse, while participants who experienced penetration earned US$6,188 (CI=-12,248 to -129) less than those who experienced non-contact abuse. Conclusion and Relevance: Child sexual abuse puts individuals at risk for lasting reductions in employment earnings in adulthood. Early identification and support for sexual abuse victims could help reduce the economic gap and improve long-term outcomes.

Hymen ‘repair’: Views from feminists, medical professionals and the women involved in the middle east, North Africa and Europe

In Europe, hymen ‘repair’ is controversial because it is often seen as a concession to immigrant groups that do not respect women’s sexual autonomy. But how is hymen ‘repair’ viewed in societies in which the norm is that women should not have premarital sex? And why do women want hymen ‘repair’? Hymen ‘repair’ is also controversial in Middle Eastern and North African (MENA) countries because it is seen as undermining social mores about women and premarital sex. However, some Islamic leaders have defended the procedure. Women request hymen ‘repairs’ for a variety of reasons. Some have been sexually abused and may desire the surgery to overcome trauma. Some have had consensual sex and may fear sanctions, while others may see the surgery as a covert act of rebellion against the virginity rule. Still others may choose it to please their future husband. Hymen ‘repair’ is extensively discussed in MENA countries and in Europe. Feminists in MENA countries are divided over whether the surgery promotes sexual autonomy while, in the European debate, an important issue is whether the choice itself is an autonomous one that doctors should respect. Inspired by a relational approach to autonomy, I see the women involved as individuals with culturally informed identities and interests who may feel pressure to get the surgery yet are still capable of autonomy. I argue for a policy to stimulate debate in communities about the virginity norm and to make hymen ‘repair’ available to women. However, it should be combined with an attitude of sympathetic distrust, recognising that hymen ‘repair’ harms women’s dignity and authenticity.

Domestic sexual child abuse: Social and social-cultural aspects

The ratification of the Lanzarote Convention by Russia in 2013 entails several issues that cannot be resolved without the help of social-humanitarian sciences. Information from sociology, psychology, and jurisprudence has been used to create a concept for the empirical study of the domestic violence against children - to improve the implementation of the Convention in Russia. The concept considers two aspects of the problem - social and social-cultural. The article presents the Russian experience of how the provisions of the Council of Europe Convention on the Protection of Children against Sexual Exploitation and Sexual Abuse are implemented. The authors analyze statistical data on the number of families in which a sexually abused child is brought up; the number of abortions and childbirths by minors; the number of minors in educational colonies; the work of the childrens helpline; the number of mediation services; the number of social service organizations for families and children; the number of professionals working with children in programs aimed at preventing and protecting children from sexual exploitation and abuse; the number of organizations providing psychological-pedagogical and medical-social assistance; the number of specialized multifunctional centers providing assistance to families and child victims of sexual abuse; the number of specialized green rooms for investigating crimes related to minors; the number of specialists accompanying minors who have come into conflict with the law at all stages of the investigation and court proceedings; the number of professionals trained under the Child Sexual Violence Protection Program and now assisting families and child victims of violence. The article will be useful for readers who study the implementation of the Lanzarote Convention and the issues of child sexual abuse and domestic violence.

Barriers to Help-Seeking for Sexual Violence Among Married or Cohabiting Women in Ghana

While sexual violence against women has gained attention in sub-Saharan Africa, research examining help-seeking remains limited. Scholarship on barriers to help-seeking among sexually abused married or cohabiting women is particularly lacking. We used the barriers model and held 15 in-depth interviews with sexually abused Ghanaian married or cohabiting women to examine help-seeking behaviors. Participants identified multiple barriers to help-seeking, including financial difficulties, lack of social support, and stigma. The results corroborate the barriers model's formulation of the challenges faced by female survivors in reporting violence. They indicate the need to improve laws to promote help-seeking among women with experiences of sexual violence.

The darker side of the moon: Satanic traditions in New Zealand as magick systems

<p>When people discover the topic of my thesis they usually ask "Why Satanism?". In 1998 Satanism caught my attention when I was doing an undergraduate paper in sociology, the sociology of religion. Here I encountered several studies on the Satanic Ritual Abuse phenomena (SRA, also known as Satanic Panic and Satanism scare) See appendices for a brief history of SRA of the late 1980's and early 1990's in England, America, Australia and here in New Zealand. SRA evolved from accusations that satanic cults were involved in rituals where children were physically and sexually abused, and possibly killed. There were also reports that children were being bred for such practices. Both here and overseas cases were investigated by government agencies. The Peter Ellis case is perhaps the defining example of SRA in New Zealand. See appendices for an overview of this case In 1999,I noticed the census figures between 1986 and 1996 showed a growth of New Zealanders who identified as Satanist during the height of SRA scare, with the number rising nearly 400% (from 240 to 906). From this several questions arose: perhaps most importantly what is Satanism: why had this number grown: and how does one become a Satanist? As I began researching answers to these questions, I became aware of elements that were not apparent from the literature. Not all Satanism is about being evil and using black Magick. The spelling of Magick with a 'k' is to differentiate between religious Magick and show (illusional) magic. This is explained in more detail later. Some elements of Satanism link it closely with other Magick traditions. In this thesis I discuss two questions: what is Satanism in New Zealand and is there a relationship between Satanism and other Magick traditions in New Zealand?</p>

The darker side of the moon: Satanic traditions in New Zealand as magick systems

<p>When people discover the topic of my thesis they usually ask "Why Satanism?". In 1998 Satanism caught my attention when I was doing an undergraduate paper in sociology, the sociology of religion. Here I encountered several studies on the Satanic Ritual Abuse phenomena (SRA, also known as Satanic Panic and Satanism scare) See appendices for a brief history of SRA of the late 1980's and early 1990's in England, America, Australia and here in New Zealand. SRA evolved from accusations that satanic cults were involved in rituals where children were physically and sexually abused, and possibly killed. There were also reports that children were being bred for such practices. Both here and overseas cases were investigated by government agencies. The Peter Ellis case is perhaps the defining example of SRA in New Zealand. See appendices for an overview of this case In 1999,I noticed the census figures between 1986 and 1996 showed a growth of New Zealanders who identified as Satanist during the height of SRA scare, with the number rising nearly 400% (from 240 to 906). From this several questions arose: perhaps most importantly what is Satanism: why had this number grown: and how does one become a Satanist? As I began researching answers to these questions, I became aware of elements that were not apparent from the literature. Not all Satanism is about being evil and using black Magick. The spelling of Magick with a 'k' is to differentiate between religious Magick and show (illusional) magic. This is explained in more detail later. Some elements of Satanism link it closely with other Magick traditions. In this thesis I discuss two questions: what is Satanism in New Zealand and is there a relationship between Satanism and other Magick traditions in New Zealand?</p>

Kemampuan Keluarga Merawat Anak yang Telah Mengalami Pelecehan Seksual (Post Sexual Abuse)

Introduction: Incidents of sexual harassment are difficult to detect. This sexual harassment by the victim and family is still kept secret because it is considered a family disgrace. Apart from being embarrassed, the family also doesn'tknow how to take care of a child who has been sexually abused. Most cases of sexual harassment occur in children and adolescents as victims or what is often called Child sexual abuse. Objective: The aim of the study was to describe the ability of familiesto care for children who have experienced post sexual abuse in the Jombang Women Crisis Center (WCC) Work Area. Method: Analytical Descriptive research design, which is a method that serves to describe or provide an overview of the object under study through data or samples that have been collected. The population is families who have children who have experienced sexual harassment as many as 133 people, a sample of 100 people with simple random sampling technique. the measuring instrument used is a questionnaire. Data processing by editing, coding, scoring, tabulating, and data analysis using the Wilcoxon Test. Results: the ability of families to care for children who have experienced post sexual abuse in the Jombang Women's Crisis Center Working Area is less. Conclusion: the ability of families to care for children who have experienced sexual abuse is less.

Language Teaching for Specific Purposes: A Case Study of the Degree of Accuracy in Describing the Character of Mental Disabilities in Modern Arabic Drama (Egyptian Film Toot-Toot as an Example)

The study aims at investigating the degree of accuracy in describing the character of mental disabilities in modern Arabic drama. The study takes the Egyptian Film Toot-Toot as an example. Toot -Toot is a film about a mentally handicapped heroine, “Kareema”, who was sexually abused by a wealthy man, and she was also socially harassed by the people of her community. The study tries to prove that there is an accurate stereotypical representation of the mentally up-normal characters in Arabic n drama and cinema. To achieve the objectives of the study, the descriptive analytical approach was adopted. The sincerity and consistency of the study tool were confirmed the study summarized the film into eight scenes, then they were analyzed and discussed in light of the degree of accuracy of the general characteristics of mental disabilities which include the following: cognitive, physical, linguistic, the social and psychological characteristics. Also, the role of social institutions towards the mentally disabled is discussed. The results revealed that the purpose is to make the audience to be sympathized rather than empathized by the dramatic representation of the disabled character for the sake of increasing the cash revenue of the film. To sum up, the mentally- handicapped characters were misrepresented; they were so far from the scientific and medical diagnosis.