Journal articles on the topic '家族意識'

LANGUAGE NOTE | Document text in Chinese; abstract also in English.由於新冠病毒的特性和難以防诸，新冠肺炎病毒很快成為全球性的流行病。而在此疫情中，受到感染和死亡的地區與人數急升，不但造成全球性的恐慌，同時產生許多心理、生活和文化上的嚴重問題。本文從倫理與文化，特別是儒家的精神，檢討我們與此病毒共存時，如何調整我們的生活與價值，建立生命共同體的觀念，以減輕或免除由此嚴峻疫情所受到的個人與社會的創傷和後遺症。本文分析了在地球村的緊密關係之下，我們必須保持有效的防疫工作才可以開封和進行經濟生產、物品流通，否則會在目前和日後不斷發生重覆的社區感染。人類必須圑結互助、共同承擔和接受各種不便，互讓互該、助人助己，才能夠平安渡過此一巨大災難。公共衛生的防疫工作是一涉及個人自由與公共安全的嚴重的道德兩難的課題。在防疫上，我們的個人行動實涉及他人的生命安全與權益，我們必須放棄以個人自由權利為優先的觀點，採取在生活共同體中的仁愛與對他人的苦難所具有的同情共感的自我要求，以共同義務與關懷為主，這實是一「為己為人」的雙重義務，在疫情流行中，更需要發揮「老吾老以及人之老，幼吾幼以及人之幼」之仁愛精神；在工作上必謹守敬慎原則，超前部署防疫工作，防範醫療體崩潰，在疫情的政策要公開、透明、問責、方可望全民共同努力，共渡難關，實現「養生送死無憾」的人生願望。在疫情中，家人的互相照護不但是生活上也是情感上的最重要的支持和解慰，社會和政府也必須提供必要的生活用品和醫療資源的支助，以及截斷政治干涉，讓專家們進行公開的宣導工作、病情教育、回應疑難等，使社會、家庭和個人都得到 支援和共識。病毒的傷害無國界，是我們的共同敵人，防疫的工作也無國界，人類必須有跨國家和跨民族的一體同仁的意識，實現互愛互助，不但救助社群中的脆弱者，也要救助落後的國家地區的人們。我們要領取這次教訓，建立真確的疫情訊息分享的平台，建立全球的病毒研究的規範、合符嚴格要求的病毒研究室，拒絕利用病毒研究為生化與戰爭的工具。在疫情中可以推進世界和平，最後可以從病毒了解生命，在疫情中發揚倫理與文化的價值。The special properties of the new Covid-19 virus make it difficult to control, and it very quickly became a pandemic. The numbers of infected and deaths have increased so fast that it has incited a global panic and caused serious worldwide psychological, day-to-day, and cultural problems. This paper adopts a Confucian perspective to analyze the problems of living with the virus and to explore how to adapt our values and way of living to mitigate or eliminate personal and social traumatic experiences during this serious time. In this paper, I point out that as we live in a close-knit global village, we need an effective policy to keep the pandemic at bay before we can remove inter-city and international barriers to the production of materials and the flow of economic products. Otherwise, we may—and in fact have had—continuous repeated infections. People must develop global solidarity based on interpersonal and intersocial love to share our responsibilities and burdens, and to help ourselves as well as others in this terrifying pandemic.Public health pandemic prevention is a job involving a moral dilemma between personal rights and public safety. Because our preventative actions involve the lives of others, we must abandon prioritizing our personal rights and adopt the principles of benevolence and empathy toward others, taking our common responsibility and care toward others as our main basis of action. This principle also applies to us: benevolence needs to be extended from our family members to everyone else. We have to put precautionary principles into action in our prevention, publicity, transparency, and accountability efforts to overcome the pandemic.Family members are essential, as they provide both physical and emotional support during the pandemic. Society and governments have to provide the means to live as well as medical support, and political interference must be curbed so that medical professionals can take the lead on public interactions, education, and interviews to enable individuals, families, and society to build a consensus on the issues and policies of prevention. Our common enemy is the virus, which assaults human health indiscriminately. We need to help our people as well as those in other countries, especially society’s most vulnerable. We must learn from this calamity and build a platform to share information, establish norms regulating virus studies, enact rigorous regulations for safety in virus research laboratories, and reject using research results for chemical warfare. We hope this pandemic can bring about world peace as we learn to better our lives and further our ethical and cultural values.DOWNLOAD HISTORY | This article has been downloaded 29 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.中國古代醫學道德具有悠久的傳統。中國醫學史上“醫乃仁術”的命題，充分體現了中國醫學傳統十分重現醫療實踐的倫理價值。該文基於中國傳統文化的背景從四個方面討論了醫療行善的思想基礎和實踐意義。首先，文章追溯了中國古代儒、道、佛思想對醫療行善觀念的重要影響，指出中國傳統醫學的醫療行善觀念是以儒家仁愛思想為核心，融合了道家和佛家的仁慈、慈悲觀念而形成的一種多元價值取向的框架體系。其次，該文闡述了中國傳統醫學非常重視醫療實踐的道德價值，其中主要包括強調醫療活動以病人而不是疾病為中心；將病人視為一個整體的人而不是損傷的機器；主張關懷病人、尊重病人；重視醫患之間的合作關係；重義輕利、捨利取義的理想人格成為醫生的追求目標；反對義醫射利。再次，文章評述了在以儒家文化背景下醫療行善的社會道德價值，表現在：知識分子因各種原因不能治國安邦時，將行醫治病作為實現個人價值的重要途徑；將行醫治病作為增進家族或家庭和睦的有效手段；將行醫治病作為傳播宗教思想的重要途徑；將行醫治病作為政府舒緩民怨的良方。最後，該文簡要地比較了中西方醫療實踐中醫療行善觀念的異同，指出醫療行善作為醫療實踐的一項最基本原則在中西方得到普遍的認同，但是，在具體的實踐過程中，中西方對於醫療行善的理解和解釋依然存在着一定的差異。西方醫學倫理學認為醫療行善應服從於尊重病人自主權，醫療行為的善體現在以病人利益為目的，而中國醫學倫理學則是強調醫生救死扶傷的義務，主張醫療行為在注重病人利益的同時也應兼顧家庭的利益。China has a long standing of a dominant medical ethical tradition. This tradition can be characterized a medial beneficence. The physician, within this tradition, is morally required to pursue the best interest of the patient rather than the best interest of himself. The practice of this tradition is characteristic of the Chinese culture of family determination on medical issues and is also closely related to the basic virtues approved in the Chinese community.This tradition is rooted in three primary Chinese religions. First, Confucianism sets the basis of Chinese medical beneficence. Confucianism emphasizes humanity (ren) as the fundamental principle of human life. Humanity represents a specific human heart-mind that has been invested to every human by Heaven, the ultimate reality. The human heart-mind includes the potential of loving, respecting others, and distinguishing right and wrong. Accordingly, humanity, in its very basic sense, requires loving humans. Medicine provides a good means in practicing humanity. Thus in Chinese culture medicine is termed "the art of humanity." In addition, the Confucian virtue of filial piety has often been the impetus to push the Chinese physician to study and practice medicine effectively.Daoism cherishes human life and seeks to gain longevity in terms of Daoist techniques, such as doing physical exercise and making chemical drugs. It includes a strong idea of retribution. Heaven, earth, and man co-exist in a vast field of qi (flowing energy), where qi of each part influences others through the influence of the qi field. Good moral behavior, according to Daoism, becomes a necessary condition for one to be able to gain longevity or even immortality. Thus, Daoism joins Confucianism in stressing that the physician ought to do his best to help the patient improve health, both bodily and mentally.Chinese Buddhism is similar in this regard. A crucial idea involved here is the Buddhist concept of karma. Karma is literally "action," "doing," or "deed." It says that one reaps what one sowed. Until one is entirely enlightened, everyone goes through an infinite process of rebirth and the result of one's rebirth depend s upon one's accumulated karma. Hence one must do as much good as possible in order to obtain a better next life. Practicing medicine is an effective tool to achieve this goal. Besides, the Buddhist precepts such as "no killing" also plays an important role in Chinese medical practice.In short, Confucian, Daoist, and Buddhist teachings have shaped the Chinese tradition of medical beneficence. This tradition requires the physician to place the patient's benefit first and the physician's interest second. For Confucianism, this is the requirement of human appropriate ness, fairness, or justice. This tradition also shows a closely-knit team work between the physician and the family to seek the best interest for the patient. The consideration of truth- telling to the patient and the patient's right to medical decision has never been emphasized.DOWNLOAD HISTORY | This article has been downloaded 32 times in Digital Commons before migrating into this platform.

LANGUAGE NOTE | Document text in Chinese; abstract also in English.健康是醫學哲學中最基本的概念之一。不少人認為，健康概念如同疾病一樣，受到不同價值觀念的影響，其內涵是多元化的，存在多種健康概念。筆者認為，我們所講的健康主要指人的健康，對健康的理解應當與對人的理解與界定聯繫起來。儘管不同哲學文化、思想觀念對人的界定各有側重，但都有共同的方面，健康概念也是如此。筆者認為， 世界衞生組織[World HealthOrganization (WHO)]的健康概念比較全面地揭示了健康的本質，已成為大多數人追求的健康目標。儒家對健康的理解主要基於人的道德意識和道德價值，強調修身養心、精神健康對維護軀體健康、構建和諧人際關係、社會環境的重要性，這與WHO 的定義有異曲同工之處。考察儒家思想對健康的理解，不僅有助於我們推進個體及人類健康，同時也有助於我們在價值多元化的後現代潮流中，為探尋不同民族文化、歷史傳統等之間的共同點提供思想基礎和實踐的可能性。Health is one of the basic concepts in the philosophy of medicine. Some philosophers hold that just as there are different concepts of diseases, there are different concepts of health, because such concepts are deeply influenced by value judgments. This papershows that health as we often talk about is the health of individual human beings, and that the concept of health should be based on an understanding of the essence of individual human beings. From this viewpoint, there is some common ground among the different concepts of health.The key issue discussed in this paper is what Confucian philosophy can contribute to the understanding and promotion of human health. Confucian philosophy claims that the essence of individual human beings lies in the virtues that distinguish human beings from animals. The main Confucian virtues are “ren,” “yi,” “li,” and “zhi” “Ren” means showing love to others, which is the core virtue and principle of perfecting oneself and having proper relationship with others. It emphasizes that personal mental health, good relationships with others, and a harmonious society are important factors of personal health. This paper argues that this Confucian viewpoint is closely aligned with the World Health Organization’s definition of health, and addresses the following relevant issues.1. In Confucian philosophy, “shen” (usually translated as “body”) has three meanings, referring not only to the physical body, but also to the unity of body and mind, and sometimes also to virtue. “Xin” mainly refers to the mind, but also refers tomoral consciousness.The holistic unity of body and mind urges people to pay attention to everyday life, especially diet, nutrition, and sleep. Mind is not another entity, but is embodied in the body.2. Confucian philosophy emphasizes that “xin” (mind) dominates “body.” It urges us to pay more attention to “xiu shen,” or perfecting ourselves. Emotions deeply influence health. In Confucian philosophy the “seven main emotions” are “love, anger, grief, joy, sadness, fear, and shock.” If these emotions are excessive, then they will cause illness and disease. Virtue can cultivate our character and help us to regulate these emotions correctly. Those who have virtue are always peaceful and long-lived. “Xiu shen” involves trying to be a “junzi,” or one who has moral virtue.3. Confucian philosophy emphasizes “xiu shen” and the individual’s obligation to personal behavior and health. Although the social environment and life conditions influence personal behavior and health, we are also responsible for our bhavior and health. A “junzi” is a kind of man who can persist with his virtue and resist lures. Medical knowledge and technology cannot cure all diseases, so everyone should take preventative measures.However, this does not mean that health is the result of virtue, or that disease is the result of immorality. Virtue is a necessary but not a sufficient condition for health. “It is a misfortune to lose health, but not misconduct.”4. Confucian health emphasizes that “xiu shen” and good interpersonal relationships are important to personal health. The core meaning of “ren” is to love and help others: what you do not want to be done to yourself, do not do to others. This principle helps one to get along well with family members, neighbors, and friends, and to construct ordered, harmonious interpersonal relationships and a favorable social environment. This benefits personal health and the welfare of human beings as a whole.In brief, Confucian philosophy promotes health, and helps people to live a happy life by developing perfect virtue. It is worth sharing with other nations.DOWNLOAD HISTORY | This article has been downloaded 768 times in Digital Commons before migrating into this platform.

Kumemura Village, or Kuninda, has been known as the community of Chinese immigrants with a more than five-hundred year background of scholar-bureaucrat aristocracy in Lewchew, or Ryukyu. They supposedly originated from a group of 36 families from the Southern Chinese Min (閩) ethnic group since 1392. Although much research has been conducted on the subject matter throughout the years, there is almost no scholar who would tackle it on the concept of a “Chinatown.” There are basically two reasons to account for such tendency in academics. Firstly, unlike most Chinese immigrant groups in other parts of the world, the 36 Min Families who had moved to Lewchew did not leave the country of their own accord, for neither private nor economic reasons, but in fact, were ordered by Emperor Hongwu to emigrate for political reasons. Furthermore, Kuninda-chu, the descendants of 36 Min Families, have almost, in the same way as other Okinawa people regard them over the years, never seen themselves as “overseas Chinese.”However, this paper argues that there are still plenty of similarities between Kuninda-chu and other overseas Chinese in the world. The two main points for this paper are: firstly, Kuninda-chu relied excessively on the Chinese World Order and tributary system for its maintenance, so its survival rested primarily on the existence of this political structure, and was eventually disintegrated upon the collapse of the system. Secondly, Chinese culture was largely brought by Kuninda-chu to Ryukyu during the Ming and Qing Dynasties, but it is still kept alive and observed in Okinawa society to this day and in stark contrast with the Yamaonchu, the Japanese in the mainland of Japan, it directly helped shaping and forming the Okinawa people’s self-identity as Uchinan-chu.Truly, Kuninda no longer exists in the Okinawa society today, but Kuninda-chu’s descendants have been upholding their unique ethic image through various traditional activities organized by different groups, Kume-Sosekai notwithstanding. Moreover, Kuninda-chu is also one of the earliest overseas Chinese groups who had assimilated successfully into the local Okinawa community. It is clear that Kuninda is one of the most paramount alternative cases for the studies of overseas Chinese.過去有關琉球「久米村」的歷史研究，鮮有學者以「唐人街」的概念來探討它的歷史與社會形態。其原因係「久米村人」或稱「閩人三十六姓」擁有有別於一般認知的華僑特徵。其一、儘管「久米村人」來自於中國著名僑鄉福建，然而這些移民最初並非個人的意志，亦非家庭因素而來到琉球，因爲他們是「官派」移民。其二、早期第一代閩僑「出外」的目的，乃以經濟為主要誘因，然「閩人三十六姓」則是受明太祖洪武帝派遣，前來琉球以輔助王國之營運及維繫與中國的關係，其政治目的十分清晰。其三、「閩人三十六姓」的子孫之間幾乎不存在「華僑」意識，更多的視自己為琉球人的一部分，而其他琉球人亦如此視之。然而本文認爲「久米村人」與一般認知上的華僑、華人還是有許多共通之處。本文聚焦兩個主要面向，來探討「久米村」及「久米村人」在僑居地琉球的變遷與影響。兩大論點包括一、儘管「久米村」對琉球王國的發展功不可沒，然而過於仰賴「中華世界體系」的存在，故因該體制的興起而生，亦因該體制的衰亡而瓦解；二、「久米村人」是將中國文化大量帶進琉球的重要推手，中國文化至今仍在沖繩社會傳承，並在沖繩人形塑自我認同上發揮不可或缺的重要影響。儘管「久米村」已不復存在，然而擁有500年歷史的「久米村」留下了龐大有跡可尋的歷史紀錄，而「久米村人」的後裔至今仍透過許多聯誼組織，低調地繼續維繫著在琉球社會中獨特族群的形象，而「久米村人」也是歷史上華僑最早「落地生根」的族群之一，提供了華僑、華人研究不可多得的重要個案。 (This article is in Chinese.)

SummaryThis unique book systematically describes the range of approaches used in music imagery and Guided Imagery and Music across the lifespan, from young children through palliative care with older people.Covering a broad spectrum of client populations and settings, international contributors present various adaptations of the Bonny Method of Guided Imagery to accommodate factors such as time restraints, context (including hospitals, schools, and the wider community), client symptomology, and the increasing use of contemporary music. Each chapter presents a different model and includes background information on the client group, the type of approach (including length of the session, choice of music, verbal interventions during the music, and discussion of the experience), theoretical orientation and intention. A nomenclature for the range of approaches is also included. This information will be a valued guide for both practitioners and students of Guided Imagery and Music and receptive methods of music therapy.GermanGuided Imagery and Music (GIM) und Music Imagery Methoden in der Einzel- undGruppentheraie, herausgegeben von Denise Grocke und Torben MoeLiz MoffittDieses einzigartige Buch beschreibt systematisch den Umfang der praktizierten Ansätze von music imagery und Guided Imagery and Music im Laufe eines Lebens, von jungen Kindern bis zur palliativen Versorgung älterer Menschen.Das Buch deckt ein weites Spektrum an Klientenpopulation und Settings ab. Internationale Autoren präsentieren unterschiedliche Adaptionen der Bonny Methode der Guided Imagery um damit Elemente wie Zeitbegrenzung, Kontext (incl. Kliniken, Schulen und umfassendere Gemeinschaften), Symptomatologie der Klienten, und den zunehmenden Einsatz zeitgenössischer/aktueller Musik unterzubringen. Jedes Kapitel stellt ein unterschiedliches Modell vor und erläutert Hintergrundwissen der jeweiligen Klientengruppen, die Art des Ansatzes (incl. Dauer der Sitzung, Auswahl der Musik, verbale Interventionen während der Musik und Diskussion der Erfahrung), theoretische Orientierung und Intention.Am Ende ist ein umfassendes Namensverzeichnis angeführt. Diese Informationen liefern wertvolle Anregungen sowohl für Praktiker als auch für Studenten der GIM und anderer rezeptiver musiktherapeutischer Methoden.Japanese個別および集団療法における、音楽によるイメージ誘導法（GIM）と音楽イメージメソッド。Denise Grocke and Torben Moe 編著リズ・モフィット要約本書は、幼児期から高齢者対象の緩和ケアまで、GIMや音楽イメージを活用した幅広いアプローチがどのような役割をもたらすかについてシステマティックに解説しているユニークな図書である。世界各国からの執筆者が、幅広い対象者および臨床現場を網羅しながら、GIMの様々な要素に対する適応について述べている。これらには、時間的な制限、コンテクスト（病院、学校、さらに広いコミュニティを含む）、クライエントの症状、そしてコンテンポラリー音楽の活用などが含まれる。各章では、異なる治療モデルが紹介されており、それぞれにクライエント集団の概要と情報、アプローチの種類（セッション時間、選択した音楽、音楽使用時における言語的介入、体験に関するディスカッション）、理論的背景と意図が記述されている。 幅広いアプローチにおける専門用語集も含まれている。これらの情報は、GIMや受動的音楽療法を行う臨床家のみならず、それを目指す学生たちにとっても、必読の書といえよう。Chinese這本獨特的書以系統性的描述帶領讀者認識引導想像音樂治療在生命各階段──從稚齡兒童到臨終照護與年長者──如何被運用。書中廣泛的涵蓋各種族群與治療場域，各國作者亦在本書中呈現依現實因素對邦尼式引導想像音樂治療法所做出的調整以符合現實狀況，如時間限制、環境(包括醫院、學校及廣泛的社區)、個案的症狀，並增加現代音樂的使用。每章呈現一種不同的模式，並將個案群體的背景、方法種類(包括療程長度、音樂選擇、口語在音樂中的介入及討論歷程) ，及理論概念等訊息包含在內。各方法的術語表也包含在本書中，這些資訊對於從事引導想像音樂治療與接受式音樂治療的實務工作者及與學生而言，是很有價值的參考指南。Korean유도된 심상과 음악기법(GIM)과 개인 및 집단 치료를 위한 음악과 심상 기법: Denise Grocke& Torben Moe 편저서- Liz Moffitt초록본 서적은 어린 아동부터 노인에 이르기 까지 광범위한 대상과 완화의료 세팅에서 음악과 심상, 유도된 심상과 음악 및 일생동안 사용된 음악의 다양한 접근법들에 대해 설명하고 있다. 광범위한 내담자군과 환경을 포함시킬 때, 여러 저자들은 시간제약, 환경(병원, 학교, 더 넓은 사회 등을 포함), 내담자의 징후, 점차 증가하는 현대 음악 사용 등과 같은 요소들을 반영하기 위해 Bonny의 유도된 심상과 음악 기법의 다양한 수정버전을 제시한다. 각 장은 각기 다른 모델을 제공하며, 내담자 집단, 접근법의 유형(세션의 길이, 음악 선택, 음악을 하는 동안의 언어 중재, 경험 논의 등을 포함) 등에 대한 배경 정보와 이론적 방향 및 취지 등을 포함하고 있다. 다양한 접근법에 대한 명명법도 포함되어있다. 본 문헌은유도된 심상과 음악, 수용적인 음악 치료 방법 등과 관련해서 전문가들과 학생들에게 귀중한 지침을 제공할 것이다.

Since independence, Kenyan has had to contend with a couple of social evils among them corruption and ruinous negative ethnicisation of national politics. The resolve and effort to fight and eradicate them has not borne any fruit. Today, sexual abuse occasioned by unmannerly pursuit of sexual pleasure by imprudent young and elderly men alike, has been on the increase and has given rise to another potentially devastating malevolence, that is, widespread underage pregnancies culminating in abortions or arduous teenage motherhood. The latest report by the National Council on Population and Development exposes the magnitude of the crisis of teenage pregnancies in Kenya: a nation that boasts of numerous child protection laws, improved access to education and a vibrant economic growth. Cruelties ranging from raping to murdering of girls have hit the ceiling. Although certain brutalities against the girl child may not have been completely unknown in the traditional African times, they were certainly not of the nature and magnitude they are today when civilization has permeated almost every corner of the globe. This paper seeks to juxtapose the portrait of an African child of the gone days against that of the current times with regard to the perception, reception and treatment before birth, up to the time of exiting childhood. The writer argues that, today’s untold cruelty the Kenyan girl child is going through is attributable to the erosion, adulteration and abdication of particular traditional African values through unmitigated globalization and an unwillingness of the current generation to visit the past to reclaim that which was valuable, but which was demonized and wittingly pushed aside at the time of colonization. The author invites the reader to draw justification from his argument for participation in every noble campaign that may seek justice for the besieged child in a bid to secure the future, cognizant of the fact that globalization is an irreversible ‘tsunami’ bearing both merits and demerits.
 
 Desde la independencia, Kenia ha tenido que lidiar con un par de males sociales entre ellos la corrupción y la etnicización negativa ruinosa de la política nacional. La determinación y el esfuerzo para combatirlos y erradicarlos no ha dado fruto. Hoy en día, el abuso sexual ocasionado por la persecución no tripulada del placer sexual por jóvenes imprudentes y ancianos por igual, ha ido en aumento y ha dado lugar a otra malevolencia potencialmente devastadora, es decir, embarazos generalizados de menores de edad que culminan en abortos o ardua maternidad adolescente. El último informe del Consejo Nacional de Población y Desarrollo pone de lado la magnitud de la crisis de los embarazos adolescentes en Kenia: una nación que cuenta con numerosas leyes de protección de la infancia, un mejor acceso a la educación y un crecimiento económico vibrante. Las crueldades que van desde violar hasta asesinar chicas han llegado al techo. Aunque ciertas brutalidades contra la niña pueden no haber sido completamente desconocidas en los tiempos tradicionales africanos, ciertamente no eran de la naturaleza y magnitud que son hoy en día cuando la civilización ha permeado casi todos los rincones del mundo. Este artículo busca yuxtaponer el retrato de un niño africano de los días pasados en contra del de los tiempos actuales con respecto a la percepción, recepción y tratamiento antes del nacimiento, hasta el momento de salir de la infancia. El escritor sostiene que, la crueldad incalculable de hoy por la que está pasando la niña keniana es atribuible a la erosión, la adulteración y la abdicación de valores africanos tradicionales particulares a través de la globalización sin paliativa y la falta de voluntad de la generación actual de visitar el pasado para reclamar lo que era valioso pero que fue demonizado y empujado a un lado en el momento de la colonización. El autor invita al lector a obtener la justificación de su argumento para participar en cada campaña noble que pueda buscar justicia para el niño sitiado en un intento de asegurar el futuro, consciente del hecho de que la globalización es un "tsunami" irreversible que tiene tanto méritos como deméritos.
 
 Depuis l’indépendance, le Kenya a dû faire face à quelques maux sociaux parmi eux la corruption et l’ethnicisation négative ruineuse de la politique nationale. La détermination et les efforts déployés pour les combattre et les éradiquer n’ont porté aucun fruit. Aujourd’hui, les abus sexuels provoqués par la poursuite sans pilote du plaisir sexuel par des jeunes hommes imprudents et âgés, ont augmenté et ont donné lieu à une autre malveillance potentiellement dévastatrice, c’est-à-dire des grossesses mineures généralisées qui ont abouti à des avortements ou à une maternité adolescente ardue. Le dernier rapport du Conseil national sur la population et le développement expose l’ampleur de la crise des grossesses chez les adolescentes au Kenya : une nation qui se vante de nombreuses lois sur la protection de l’enfance, d’un meilleur accès à l’éducation et d’une croissance économique dynamique. Des cruautés allant du viol au meurtre de filles ont atteint le plafond. Bien que certaines brutalités contre l’enfant fille n’aient peut-être pas été complètement inconnues à l’époque traditionnelle africaine, elles n’étaient certainement pas de la nature et de l’ampleur qu’elles sont aujourd’hui lorsque la civilisation a imprégné presque tous les coins du monde. Cet article cherche à juxtaposer le portrait d’un enfant africain des temps passés à celui de l’époque actuelle en ce qui concerne la perception, la réception et le traitement avant la naissance, jusqu’au moment de sortir de l’enfance. L’écrivain fait valoir que, la cruauté indicible d’aujourd’hui que traverse l’enfant kényane est attribuable à l’érosion, à l’adultération et à l’abdication de valeurs africaines traditionnelles particulières par la mondialisation sans relâche et au refus de la génération actuelle de visiter le passé pour récupérer ce qui était précieux mais qui a été diabolisé et sciemment mis de côté au moment de la colonisation. L’auteur invite le lecteur à tirer la justification de son argument en faveur de la participation à chaque noble campagne qui peut demander justice pour l’enfant assiégé dans le but d’assurer l’avenir, conscient du fait que la mondialisation est un « tsunami » irréversible portant à la fois des mérites et des déméritations.
 
 自獨立以來，肯亞人不得不面對一些社會罪惡，其中包括腐敗和毀滅性的負面的民族化的國家政治。打擊和根除它們的決心和努力沒有取得成果。今天，輕率的年輕和年老男子對性快感的不謹慎追求所導致的性虐待一直在增加，並造成了另一種潛在的毀滅性惡意，即普遍的未成年懷孕，最終導致墮胎或少女母親難以為之。國家人口與發展委員會的最新報告揭露了肯亞少女懷孕危機的嚴重性：肯亞擁有許多兒童保護法律，受教育機會得到改善，經濟增長充滿活力。從強姦到謀殺女孩等殘忍行為都成為天花板。雖然在傳統的非洲時代，對女童的某些殘暴行為可能並非完全不為人知，但當文明幾乎滲透到全球每一個角落時，這些殘酷行為肯定不具有今天的性質和規模。本文力求將非洲兒童在出生前的感知、接受和治療方面的肖像與當前時代的畫像並列，一直並列在離開童年之前。作者認為，肯亞女童今天所經歷的難以言狀的殘酷，是由於全球化的全球化侵蝕、摻假和放棄特定的非洲傳統價值觀，以及這一代人不願意訪問過去，以收回在殖民化時被妖魔化和機智地推開的東西。作者請讀者從他參加每一個為被圍困兒童尋求正義的崇高運動的論點中引出理由，以確保未來，認識到全球化是一個不可逆轉的"海嘯"，既有優缺點，也是有缺點的。
 
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