Objective: The majority of sexual assault cases reported to police are never prosecuted. Prior literature has suggested rape myths may explain these trends because police are influenced by and draw ...upon rape myths in their beliefs, assumptions, and actions. However, prior research has relied on surveys to measure police attitudes; less is known regarding the extent to which these attitudes manifest in official sexual assault case records. The purpose of the current study was to determine the extent to which rape myths manifest in sexual assault investigations and develop a typology of statements that functionally operate as rape myths in official police records. Method: The written police records from N = 248 sexual assault cases were examined. Cases were coded via directed and conventional content analysis for rape myths. Results: Statements in police records drew upon rape myths that denied or justified the assault on the basis of specific circumstances of the assault (i.e., circumstantial statements) and specific characteristics of the victim (i.e., characterological statements). Statements in police reports also blamed victims for the way police responded to the assault (i.e., investigatory blame statements). Conclusions: Rape myth endorsement among police is evidenced in official sexual assault case records because they invoke traditional rape myths in documenting their investigations. More frequently, police account for their response by blaming the victim for a poor police investigation postassault. Findings suggest that future research should examine the extent to which such statements predict sexual assault case progression and that training for police should emphasize behavioral change (i.e., report writing).
Moral Foundations Theory proposes five intuition‐based moral concerns: Care and Fairness (“individualizing foundations”) as well as Loyalty, Authority, and Sanctity (“binding foundations”). In ...studies carried out in Italy, Spain, and Germany, the authors examined how these concerns are associated with the acceptance of modern myths about sexual aggression (AMMSA), and how both jointly predict rape victim blaming. Overall, victim blaming was positively predicted by Authority and Sanctity, and negatively predicted by Care and Fairness. Although victim blaming was best predicted by AMMSA, moral concerns also contributed to its prediction, partly independently, partly mediated through AMMSA, and in the case of Sanctity in interaction with AMMSA. Discussion highlights how integrating moral foundations in the investigation of victim blaming and AMMSA across different cultural contexts may deepen our understanding of why, in each cultural context, victim blaming and related beliefs are resistant to change.
In the winter of 476 AD, the Ostrogoths, hungry and exhausted from wandering for months along the barren confines of the Byzantine Empire, write to Emperor Zeno in Constantinople, requesting ...permission to enter the walled city of Epidaurum and just kinda crash and charge their phones. Closer to home, Orpheus drags behind him a marble-still Eurydice through a refrigerator. The poetics of car accidents, capitalist consumption, and anarchist terrorism unfold at a Southern California car dealership. The winged messenger Mercury shows up in the apartment of a tax accountant to announce that “hell is coming to town.” Rebels attempt to overthrow the president of Burkina Faso with rotten snails. In The Goths & Other Stories, sexual desire, food, space, and anger are contorted. Prose fiction, experimental poetry, drama, letters, philosophy, and design theory intersect and breed. Readers of all centuries will feel at home in this book. The smell of seafood and speculative urban planning merge into a 1990s computer game, Abidjan has 12,756 streets with no way to go from one to another, and an apocalypse of tax law and classical mythology descends upon suburbia and reveals a medieval theology of design, theater, and light. The book’s six stories are set in different times and places – sometimes within the same narrative – but have in common a slippery approach to the boundaries between fiction and theory, between ontological planes, and between the comical and the moral. Together they form a treatise on the nature of writing as a branch of design – one whose medium is easier to reveal than to define.
Myths about creativity keep contributing to its mysterious aura despite our increasing scientific understanding of this complex phenomenon. This study examined the prevalence of known creativity ...myths across six countries from diverse cultural backgrounds and explored why some people believe in them more than others. Results revealed persistent, wide-spread biases in the public conception of creativity, such as attributing creative achievements to spontaneity and chance rather than persistence and expertise. Firmer belief in creativity myths was related to lower education, stronger reliance on undependable sources, and personality traits reflecting the willingness to accept questionable notions and to rely on opinions of others. The findings highlight the need for better communication of evidence-based knowledge to enable more effective support for creativity.
There are many myths in South Sumatra, especially in isolated areas because communication and transportation are not going well. For example, infrastructure such as roads, bridges, and water and land ...transportation has been damaged, making it difficult to access the area so that the myth has increased. Myths are also increased because of broken communication, for example the transmitter is tower error (broken). The tower transmitter is difficult to repair because there is no access to the area. The problem in this study is How Ethnography Myths of Tourism Places in the Batang Hari Sembilan River, South Sumatra Province. The research objectives are to find out the myths of tourism places in the Batanghari nine river basin (Watershed) and to make ethnography of the similarities of myths in the watershed (watershed area) of South Sumatra Province. Current photos to visit, such as in the city of Palembang. Apart from the Musi River and Jempatan Ampera there are Kemarau Island, Kuto Besak Fortress, Kapitan Village, Munawar Village, Rakit House and other places. In Muara Duo district, there is the Komereng River, which is a tourist attraction, namely the Teluk Rasau Lake and the Varaam Village tourist attraction. Lahat Regency has potential tourism objects such as Ayek Lematang Park, Benteng Bridge and Pelancung Ulak Pandan / Gunung Jempol.
This article examines critically the claims that digital networks (digital media infrastructures, especially social media platforms) fundamentally change the conditions of politics over the longer ...term. Without doubt digital networks enable faster political mobilization, accelerated cycles of action, and some new forms of collectivity, but how consequential is this in the longer term when set alongside other longer term consequences of a digitally saturated environment? The author argues that some leading accounts of digital media's contributions to political change operate with a thin account of the social, the sort of thin account that historically has been supplemented by media's mythical accounts over the past century of their role in supplying social knowledge. In the digital age, even the most detailed and rigorous accounts of digital networks' contributions to political action (Bennett & Segerberg,
2012
,
2013
) fail to show that those networks also facilitate longer term political action that builds longer term political transformations: arguably, the resulting acceleration of action encourages short-term loyalties and less stability in political socialization. However, this limitation of existing accounts tends to be masked by a new myth for the age of digital networks: the myth of 'us', which encourages us to believe that our gatherings on social media platforms are a natural form of expressive collectivity, even though it is exactly that belief that is at the basis of such platforms' creation of economic value. The article deconstructs that myth, as the starting point for more satisfactory future accounts of digital networks' possible contributions to political change.
The purpose of this research is to explore the negotiation strategies of college women as they interpret ambiguous rape scenarios. In focus groups, 1st- and 4th-year college women were presented with ...a series of three vignettes depicting incidents that meet the legal criteria for rape yet are ambiguous due to the presence of cultural rape myths, contexts involving alcohol consumption, varying degrees of consent, and a known perpetrator. These contexts are critical in understanding how college women define rape. Key findings indicated many of these college women utilized rape myths and norms within their peer groups to interpret rape scenarios.
The Myths We Live By Grant, Colin
Myths we live by,
01/2003, Letnik:
no. 8
eBook
Odprti dostop
Mary Midgley argues in her powerful new book that far from being the opposite of science, myth is a central part of it. In brilliant prose, she claims that myths are neither lies nor mere stories but ...a network of powerful symbols that suggest particular ways of interpreting the world.
The purpose of our study was to investigate depression, anxiety, and belief in sexual myths in trans women.
This is a prospective case-control study. The case group included 60 trans women who were ...referred to the Medical Biology and Genetics Department from various clinics of the research and training hospital where this study was conducted. The control group consisted of 60 healthy male individuals who presented to the same hospital for routine health follow-ups and collecting documents showing their health. In data collection, we used a Personal Information Form, the Sexual Myths Scale, and the Beck Depression and Anxiety Inventories. The IBM Statistical Package for the Social Sciences 25.0 was used to analyze the data.
In the case group, 26.7% of the participants were sex workers, and all were single. While 46.7% of the participants in the case group were living with their families, 66.7% were smokers, and 13.3% were receiving hormone treatment. All 60 participants in the control group were also single. The participants in the control group had higher levels of believing sexual myths and lower levels of anxiety and depression than those in the case group (
= 0.000). The mean scores of the participants in the control group in the Sexual Orientation and Sexual Violence subscales of the Sexual Myths Scale were higher than the mean scores of those in the case group (
< 0.05).
The trans women who participated in this study had higher levels of anxiety and depression and lower levels of believing sexual myths than the control group. The mental health of trans women can be disrupted due to various treatments they are exposed to in society such as stigma, discrimination, and violence. Their higher anxiety and depression levels in this study could be explained by this exposure. This exposure could also have led to their lower total scores in the Sexual Myths Scale, as well as lower scores in the Sexual Violence and Sexual Orientation subscales.
The term ‘Myth’ has a series of controversies associated with its meaning and interpretation. Myth is believed to be an intellectual creation of ancient man. They are culture specific ideas, beliefs, ...narratives etc. which are created to enlighten humans of morality, ethics, responsibility, obligations etc. The main focus of the paper would be to employ mythology from feministic perspective. Githa Hariharan’s The Thousand Faces of Night highlights the domination and subjugation of women (i.e. victimhood) in male-centered set-up. The writer opts for mythological stories (Mahabharata and Folktales) as patriarchal discourse to lend voice to the silenced females. It is interesting to note that even in mythological works women are illustrated as subjects/objects of sheer violence. Hariharan claims that woman characters like Mayamma and Devi silently accept all the discrimination, suppression, and protest assertively against the forces of patriarchy are representative of transitional women. More significantly, Hariharan urges for a progressive society where women can exercise their personal space. Through a careful depiction of various myths and folktales, Hariharan wants to project the self-realization and psychological consciousness.
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