Search Results (9)

This study contributes towards the burgeoning literature on the negative social consequences of touristification by uncovering the entanglement of gender violence and the territories produced by tourism in Lisbon’s nightlife districts. Drawing upon a perspective of body-territory, this study questions how gender-based violence affects nightlife workers in a touristified urban centre. The research is based on a year-long ethnographic study of women’s workplaces at night, which includes different forms of observation and a set of interviews with women and non-binary workers. The findings of the study describe the territorial dimension of violence for the workers of Lisbon’s tourism-oriented night life, focusing on the asymmetrical repartition of violence, which varies in its nature and intensity according to the neighborhood, the status of the venue, and the workers’ level of experience and authority in the venue. The conclusion of this study underlines the significance of territory for understanding the dynamics of gender-based violence in the nightlife and discusses future avenues of research on the topic. Full article

Oakland, California has been identified as a Black city since the early days of the Great Migration. Migrants from the South brought their labor, families, and most importantly, a vision for the future of Black communities. Alongside the influx of domestic Black folks moving into the city has been a steady stream of Black immigrants who help to push the boundaries for how Blackness is understood in Oakland. Increased anti-immigrant sentiments have added to this violence, putting undocumented immigrants at risk of suffering the abuses of landlords. In this article, I uplift the voices of Oakland community members that demonstrate the tragedies of dispossession as they tell their own geographic stories. These collective stories demonstrate the markers of dispossession on different levels as the sociospatial dynamics of Oakland are being (re)imagined. Oakland has now become one more example of the threat to Black spaces in the U.S. and gives us a roadmap for how these spaces will be reimagined under asymmetrical violence. Full article

The trans-phenomenology of Emmanuel Levinas has helped expose the totalising dynamic that has marked much of Western philosophy. The quest for a unity of knowledge in the truth assimilates any hint of otherness into more of the same. Plurality becomes a source of violence and dissent regarded as decay. Levinasian perspectives, however, and recent developments in magisterial teaching in the Roman Catholic Church point to a more ethical approach that can begin to escape the dialectic binary of the same and the other and so help avoid static conceptions of truth and unity. Religious truth and ecclesial unity, in other words, are explored in this paper for their ethical–dialogical quality. Indeed, the asymmetrical priority of dissent within this dialogical approach offers positive soteriological significance for the church rather than seeing dissent as a threat. Such an approach can enable the church to take plurality and diversity seriously in the current context. Full article

Introduction: The objective of this study was to describe and analyze residents’ perceptions of characteristics on the expansive/restrictive continuum of their clinical learning environment. Methods: We conducted a quantitative, descriptive and cross-sectional study. A self-administered questionnaire was designed, programmed and applied to residents at the Faculty of Medicine of the National Autonomous University of Mexico. The instrument was structured in eight sections, and for this article, Section 3, which referred to clinical environments and violence was considered. The questionnaire had an 85% response rate, with 12,612 residents from 113 medical units and 78 specialties participating. The reliability and internal consistency measured with alpha omega obtained a value of ω 0.835 (CI; 0.828–0.843). Results: Unpleasant, competitive, tense and conflictive contexts were related to restrictive environments. Sexual orientation influenced the perception of intolerance in the clinical setting with respect to discriminatory comments, such that for gender minorities, the environment was experienced as exclusionary. First-year residents perceived environments as more aggressive, a perception that tended to decrease in later years of residency. Discussion: Abuses in power relations, rigid hierarchical positions and offensive clinical interactions may foster restrictive environments. In such settings, the reproduction of socio-culturally learned violence is feasible; however, asymmetrical relationships may be deconstructed and transformed. Full article

The COVID-19 pandemic may have increased interpersonal and intimate violence, harmful use of alcohol and other drugs (AODs), and mental health problems. This study uses a valid path model to describe relationships between these conditions of young Mexicans during the second year of the pandemic. A sample of 7420 Mexicans ages 18 to 24—two-thirds of whom are women—completed the Life Events Checklist, the Alcohol, Smoking, and Substance Involvement Screening Test, the Major Depressive Episode Checklist, the Generalized Anxiety Scale, and the Post-traumatic Stress Disorder (PTSD) Checklist. Young Mexicans reported higher rates of victimization and perpetration of interpersonal and intimate violence and mental health symptomatology than those noted pre- and in the first year of the pandemic. The harmful use of AOD rates were similar to those reported by adolescents before. The findings suggest asymmetric victimization and perpetration of intimate violence by gender (with women at a higher risk). More men than women have engaged in the harmful use of AODs (except for sedatives, which more women abuse). More women than men were at risk of all mental health conditions. The path model indicates that being a victim of intimate violence predicts the harmful use of tobacco, alcohol, cocaine, and sedatives, depression, anxiety, and specific PTSD symptoms (such as re-experimentation and avoidance symptoms). Being a victim of interpersonal violence resulted in severe PTSD symptoms (including avoidance, negative alterations in cognition-mood, and hyperarousal signs). The harmful use of sedatives predicted depressive symptoms. Men’s victimizing intimate violence model contrasted with that of women, which included being the victim of interpersonal violence and severe PTSD symptoms. The high school youth model had three paths: victimizing intimate violence, victimizing interpersonal abuse, and sedative use, which predicted depression. Our findings could serve as the basis for future studies exploring the mechanisms that predict violence to develop cost-effective preventive programs and public policies and to address mental health conditions during community emergencies. Full article

Life as a couple, and their ability to solve problems or not, can result in the relationship being satisfactory and functional or unsatisfactory and dysfunctional, which increases the risk of violence with serious implications. For that reason, it is important to isolate the risk factors to prevent and treat unsatisfactory and dysfunctional relationships. The qualitative interpretive exploratory method was used, analysing 50 sessions of group psychotherapy with patients from a reproductive health institution whose relationships faced violent problems. The identified factors were the lack of autonomy in one of the partners, unresolved internal factors, a combination of external factors and factors caused by their interaction; symmetrical and asymmetrical violence, subjugation of one before the other, intergenerational violence, family violence during childhood and normalisation of violence. Isolating factors to understand relationship problems at risk of manifesting violence opens the possibility of effective, specific and preventive treatments of family and intimate partner violence. Full article

In some liberal democracies, governments allow people to legally own guns to protect their lives and property. However, gun crime has been increasing in recent years. Taking the United States, for example, a report pointed out that Americans are 10 times more likely to be shot than citizens of other countries. Murder using guns in the United States is 25 times more than that in the other 22 high-income countries. Most of these guns came from other cities. These illegally circulating guns are directly linked to deadly street violence. This means that effective firearm management can reduce deadly violence. In the past few years, Radio Frequency IDentification (RFID) technology was often used to track the supply chain. However, in the traditional supply chain, only the participants of the supply chain can query information. Furthermore, only the participants can verify the correctness of the data. This result causes information to be not transparent. On the other hand, blockchain technology, with a unique combination of features such as distributed notes, decentralized structure, consensus algorithm, storage mechanism, asymmetric encryption, and smart contract, ensures network visibility, transparency, and security. Therefore, we combine blockchain and RFID technology to propose a traceable firearm management system based on blockchain and Internet of Things (IoT) technology. The proposed method achieves several goals. First of all, the characteristic data through the blockchain can be publicly verified and the information will not be modified. The traceability of the data and the application of RFID can effectively manage the production chain. In addition, we used Burrows–Abadi–Needham logic (BAN logic) logic to prove mutual authentication, and the nonrepudiation and integrity method can also be achieved in our proposed scheme. Full article

What is the structure of an apology? What is an apology supposed to achieve, and how do we know when it has achieved its purpose? These questions seem pretty straightforward when we are speaking of an apology as it is traditionally conceived, which considers an explicit action that I have performed toward another individual. But how does one apologize for one’s thrownness into systemic structures of inequality and violence—such as America’s long history of racism toward people of color? I call this here a “political apology,” which may take both national forms—such as Australia’s National “I’m Sorry Day”—or personal acts—such as when a white person might apologize to a friend who is a person of color for the persistence of anti-Black racism in America. This essay will consider Emmanuel Levinas’s work and how it relates to this notion of a political apology. In some respects, Levinas’s thought is profoundly constructive and useful; however, his ahistorical, asymmetrical account of intersubjectivity is inadequate to explain what an apology seeks to achieve on a substantial political level. For this, I believe we must articulate a Levinasian-inspired account of the self–other relation that more adequately takes into account both parties as well as the concrete situation in which the need for apology arises. Full article

Emmanuel Levinas declares that we have reached the end of theodicy, but we have not reached the end of discussions and books and special issues on theodicy, and people continue to ask, and answer, the questions “Why?” and “Why me?” about their suffering. In this essay, I would like to explore this persistence of theodicy as a topic of scholarly discussion and as an ongoing human activity, despite powerful and convincing critiques of theodicy. How might we take seriously what Levinas calls “the temptation of theodicy” and, at the same time, take seriously the ways that engaging in theodicy might be a vital part of how someone navigates her own suffering? I suggest that we look to Levinas’s asymmetrical configuration of the uselessness of suffering—that is, while the other’s suffering must remain useless to me, my suffering in response to the other’s suffering can be useful—for a parallel asymmetry concerning Levinas’s declared end of theodicy: while theodicy that justifies the other’s suffering is forbidden to me, I cannot forbid the sufferer’s theodicy in response to her own suffering. Further, I suggest that even in Levi’s harsh rejection of his fellow inmate’s implicit theodicy, Levi still seems to refrain from condemnation of his fellow sufferer, through his use of interrogative and conditional rhetorical structures. Thus, while we might agree with Levinas’s argument that we have reached the end of theodicy on a collective or historical or interpersonal or, even, personal scale, we are forbidden from declaring the end of theodicy for the other. The sufferer always has the prerogative to narrate her own suffering in the manner in which she chooses, and the imposition of meaninglessness onto her suffering, through a prohibition of all theodicy, may be a violent imposition, that mimics, in part, the violence of the imposition of meaning onto her suffering. Full article