Academic literature on the topic 'Spritual retreats for children'

Sexual abuse against minors is already one of the social ills in people’s lives. Victims of sexual abuse are often exposed in the public and even closed. The victim feels that it is something taboo and can even damage a person’s disgrace. Therefore, they need treatment from institutions that are concerned with social issues that deal with child victims of sexual abuse. This research aimed specifically to determine the impact of the case on child victims of sexual abuse through a biopsychosocial-spiritual approach and to explain the strategy model of psychosocial-spiritual treatment, together with institutional accompaniment, referring children to doctors and being accepted by children of victims of social abuse under age. The method used in this research was a qualitative descriptive study with the type of case study. The study was carried out at the Ambon City Women’s Empowerment Circle (LAPPAN). Data collection was carried out by in-depth interviews and direct observations to the victims in the field and LAPPAN officials. This research shows that victims of sexual abuse occur in underage children in Ambon City aged 9 -12 and 13 -16, which have an impact on biopsychosocial-spiritual. The psychological impact is that the child feels mentally disturbed, while the social impact is related to the child’s relationship in the social environment, both at home and school. The spiritual impact makes children embarrassed to attend worship meetings in places of worship. In addition, LAPPAN provided serious assistance in reducing the psychological problems experienced by the victims.

Time by time, the relationship between parents and children changes, namely family dysfunction. The responsibilities of both parents and children do not work properly. The researcher aims to know how the parent and child relationship according to the Bible is based on Ephesians 6: 1-4. Data collection using questionnaires. This research is survey research is eskriptif. The results showed that the congregation had a good knowledge of the responsibilities of parents (70%) and those with fairly good knowledge (30%). There are also children who have responsibilities (60%) and have good knowledge (40%). Therefore, to improve the quality of the relationship between parent and child, then the servants of God and the minister of GEKISIA Medan need to increase the quantity of activities such as family retreats, workshops, as well as through the teachings held in Family PA. In addition, the citizens of the congregation to be more diligent to worship and follow the teachings that are held in the church.

The study will explore the family and the family milieu of the first Czechoslovak Egyptologist František Lexa, founder and first director of the Czechoslovak Institute of Egyptology, expert on Egyptian philology, especially demotic languages, and mentor of two important Egyptologists, Jaroslav Černý, professor at Oxford University, and Zbyněk Žába, professor at Charles University, Prague. The study will analyse the social status of Lexa’s family and the importance of his marriage in shaping his scientific life and consider the everyday routines of this scientist’s household, including the claims demanded by the requirements of bringing up three children. As a specific focus, we will try to introduce the everyday life of a travelling scientist, particularly during holidays spent with family abroad, and illuminate the significance of summer retreats in shaping a scientists’ familial travel experience.

<p>This paper tries to elaborate on the assistance efforts to create a curriculum that is child-friendly and human rights-friendly. Assistance is done at PAUD of Basmala Grobogan. The child is the future determinant of a nation. The guarantee of the rights and protection of children is to ensure the fulfillment of the rights of the child, in order to live, grow, develop and participate optimally in accordance with human nature and dignity, and get protection from violence and discrimination for the realization of quality Indonesian children, morality and prosperity absolutely necessary to ensure a good growth mentally, spiritually and socially. Early childhood education provides a basic foundation and character formation in the golden age of children in life. A good curriculum and learning method and ensuring the rights of children and human rights are absolutely given for the child's future in the form of non-discrimination, the best interests of the child, survival and development, respect for children's opinions.</p><p> </p><p>Tulisan ini mencoba menguraikan upaya pendampingan pembuatan kurikulum yang ramah hak anak dan hak asasi manusia. Pendampingan dilakukan di PAUD Basmala Grobogan. Anak adalah penentu masa depan suatu bangsa. Jaminan hak dan perlindungan anak adalah untuk menjamin terpenuhinya hak-hak anak, agar dapat hidup, tumbuh, berkembang dan berpartisipasi secara optimal sesuai dengan kodrat dan martabat kemanusiaan, serta mendapat perlindungan dari kekerasan dan diskriminasi demi terwujudnya anak Indonesia yang berkualitas, berakhlak mulia dan sejahtera mutlak diperlukan untuk menjamin tumbuh kembang baik mental, spritual dan sosial. Pendidikan anak usia dini memberikan landasan pokok dan pembentukan karakter di masa emas anak dalam meniti kehidupan. Kurikulum dan metode pembelajaran yang baik dan menjamin diberikannya hak anak dan hak asasi manusia mutlak diberikan demi masa depan anak berupa non diskriminasi, kepentingan yang terbaik bagi anak, kelangsungan hidup dan perkembangan, penghargaan terhadap pendapat anak.</p>

Abstract: Mosque is an integral part of Muslim spiritual, sosial and cultural life. But nowadays the mosque is facing the role and function narrowing from a community development center to a commercial area complement. Therefore, this study aims to determine, describe and analyze the Muttaqien Mosque existence in the dialectic of community development center and commercial area, including education, health, economic and socio-cultural affairs. The research results showed that in education aspect, there are studies which conducted regularly every day to enhance the knowledge and scientific treasures of congregation. In economic aspect, mosque was successful to increase congregation welfare including trader, labor hand, even paddle rickshaws and scholarships for underprivileged children. For health aspect, mosque provides friend space to mothers and children for help the congregate to obtain information on health and nutritional needs of children. And in socio-cultural aspect, mosque contributes in helping the public agenda like mass circumcision and humanitarian assistance when disaster occurs. Keywords: Mosque Existence, Community Development Center, Commercial Area Abstrak: Masjid merupakan bagian integral kehidupan spritual, sosial dan kultural umat Islam. Namun dewasa ini keberadaan masjid semakin mengalami penyempitan peran dan fungsi dari pusat pengembangan masyarakat menjadi sekedar pelengkap kawasan niaga. Penelitian ini bertujuan untuk mengetahui, mendeskripsikan dan menganalisis eksistensi Masjid Muttaqien dalam dialektika pusat pengembangan masyarakat dan kawasan niaga meliputi bidang pendidikan, kesehatan, ekonomi dan sosio kultural. Hasil penelitian menunjukkan bahwa dalam aspek pendidikan, terdapat kajian dan pengajian rutin harian untuk menambah wawasan serta khazanah keilmuan jamaah. Dalam aspek ekonomi, masjid berhasil meningkatkan kesejahteraan jamaah meliputi pedagang, buruh gendong, bahkan pengayuh becak serta memberi beasiswa untuk anak-anak kurang mampu. Di aspek kesehatan, masjid menyediakan ruang sahabat ibu dan anak guna membantu jamaah memperoleh informasi kesehatan dan kebutuhan gizi anak. Dan di aspek sosio kultural, masjid membantu berbagai agenda masyarakat seperti khitanan massal dan bantuan kemanusiaan saat terjadi bencana. Kata kunci: Eksistensi Masjid, Pengembangan Masyarakat, Kawasan Niaga

Feminist historians have expended a good deal of energy on delineating the cultural concept of the Two Spheres This curious cultural phenomenon emerged in the wake of the evangelical revival and the Industrial Revolution, and caused people to believe that the world was divided into two to match the two sexes. The male part was the world of public affairs, commerce, business and, of course, the defence of the realm. The female centred on the private domain: home, family and children. The problem that this imposed on women has never yet been successfully resolved: the sexual division of labour and the domestic location of women's work. In Britain in the nineteenth century, as the population moved into the cities and standards of living rose (if patchily), the physical form of the modern urban environment took shape in ways which perpetuated the continuance of the Two Spheres. This was particularly true for middle-class women, whose lives in suburban retreats had little physical connection with the rest of the city. Of all the pressures which dictated the form of nineteenth-century cities, there was not one related to finding new ways for women to live in modern cities outside a rigid interpretation of the Two Spheres.

If somebody living in Dublin and preparing a solo-performance for an academic audience in Cork retreats to a location in Berlin to rehearse for his upcoming show – isn’t that somewhat peculiar? One evening in the winter of 1801 I met an old friend in a public park.2 That is the beginning of the text my friend Peter was reciting as he strolled through the Kleistpark in Berlin. I imagine the way he circles, at a leisurely pace, around the green, time and again pausing at a verge or under one of the mighty beech-trees to practise a gesture or test a graceful move. Each movement, he told me, has its centre of gravity; it is enough to control this within the puppet. The limbs, which are only pendulums, they follow mechanically of their own accord, without further help.3 Walkers, joggers and Turkish women and children sitting on the grass and having their picnic catch the odd word or sentence and may wonder about this elderly gentleman in an Irish sweater. During his days in Berlin, Peter will be fully absorbed in his studies of Kleist’s On the Marionette Theatre (1810) and he will scrutinise each word (e.g. ‘rapier’or ‘vis ...


 
 
 Conversion therapy is a set of practices that aim to change or alter an individual’s sexual orientation or gender identity. It is premised on a belief that an individual’s sexual orientation or gender identity can be changed and that doing so is a desirable outcome for the individual, family, or community. Other terms used to describe this practice include sexual orientation change effort (SOCE), reparative therapy, reintegrative therapy, reorientation therapy, ex-gay therapy, and gay cure.
 Conversion therapy is practiced in every region of the world. We have identified sources confirming or indicating that conversion therapy is performed in over 60 countries.1
 In those countries where it is performed, a wide and variable range of practices are believed to create change in an individual’s sexual orientation or gender identity. Some examples of these include: talk therapy or psychotherapy (e.g., exploring life events to identify the cause); group therapy; medication (including anti-psychotics, anti- depressants, anti-anxiety, and psychoactive drugs, and hormone injections); Eye Movement Desensitization and Reprocessing (where an individual focuses on a traumatic memory while simultaneously experiencing bilateral stimulation); electroshock or electroconvulsive therapy (ECT) (where electrodes are attached to the head and electric current is passed between them to induce seizure); aversive treatments (including electric shock to the hands and/or genitals or nausea-inducing medication administered with presentation of homoerotic stimuli); exorcism or ritual cleansing (e.g., beating the individual with a broomstick while reading holy verses or burning the individual’s head, back, and palms); force-feeding or food deprivation; forced nudity; behavioural conditioning (e.g., being forced to dress or walk in a particular way); isolation (sometimes for long periods of time, which may include solitary confinement or being kept from interacting with the outside world); verbal abuse; humiliation; hypnosis; hospital confinement; beatings; and “corrective” rape.
 Conversion therapy appears to be performed widely by health professionals, including medical doctors, psychiatrists, psychologists, sexologists, and therapists. It is also conducted by spiritual leaders, religious practitioners, traditional healers, and community or family members. Conversion therapy is undertaken both in contexts under state control, e.g., hospitals, schools, and juvenile detention facilities, as well as in private settings like homes, religious institutions, 
 
 
 
 or youth camps and retreats. In some countries, conversion therapy is imposed by the order or instructions of public officials, judges, or the police.
 The practice is undertaken with both adults and minors who may be lesbian, gay, bisexual, trans, or gender diverse. Parents are also known to send their children back to their country of origin to receive it. The practice supports the belief that non-heterosexual orientations are deviations from the norm, reflecting a disease, disorder, or sin. The practitioner conveys the message that heterosexuality is the normal and healthy sexual orientation and gender identity.
 The purpose of this medico-legal statement is to provide legal experts, adjudicators, health care professionals, and policy makers, among others, with an understanding of: 1) the lack of medical and scientific validity of conversion therapy; 2) the likely physical and psychological consequences of undergoing conversion therapy; and 3) whether, based on these effects, conversion therapy constitutes cruel, inhuman, or degrading treatment or torture when individuals are subjected to it forcibly2 or without their consent. This medico-legal statement also addresses the responsibility of states in regulating this practice, the ethical implications of offering or performing it, and the role that health professionals and medical and mental health organisations should play with regards to this practice.
 Definitions of conversion therapy vary. Some include any attempt to change, suppress, or divert an individual’s sexual orientation, gender identity, or gender expression. This medico-legal statement only addresses those practices that practitioners believe can effect a genuine change in an individual’s sexual orientation or gender identity. Acts of physical and psychological violence or discrimination that aim solely to inflict pain and suffering or punish individuals due to their sexual orientation or gender identity, are not addressed, but are wholly condemned.
 This medico-legal statement follows along the lines of our previous publications on Anal Examinations in Cases of Alleged Homosexuality1 and on Forced Virginity Testing.2 In those statements, we opposed attempts to minimise the severity of physical and psychological pain and suffering caused by these examinations by qualifying them as medical in nature. There is no medical justification for inflicting on individuals torture or other cruel, inhuman, or degrading treatment or punishment. In addition, these statements reaffirmed that health professionals should take no role in attempting to control sexuality and knowingly or unknowingly supporting state-sponsored policing and punishing of individuals based on their sexual orientation or gender identity.
 
 
 
 
 

In mid-2013, the Lee family, which owned the Hong Kong based food and health product giant Lee Kum Kee (LKK), struggled with how best to increase involvement of the fifth generation (G5), the children of the company's current fourth-generation (G4) senior executives and governance leaders. Only two of the fourteen G5 members had joined the company, and few had expressed interest in further involvement, including in the multiple learning and development programs the business offered, such as a mentoring program. Many of the G5 cousins had expressed little interest in business careers in general, and none of them currently was serving as an LKK intern. G4 members observed that their children were busy with family obligations, hobbies, and emerging careers outside the business. G5's lack of interest in business and governance roles was part of a growing pattern of low family engagement in general, exhibited by the cancellation of recent family retreats (once an annual tradition) because of apathy and some underlying conflict. A history of splits among past generations of the Lee family regarding business leadership made the engagement issue even more meaningful and critical. Students will consider the challenge from the point of view of G4 family members David Lee, chairman of the family's Family Office, and his sister, Elizabeth Mok, who ran the Family Learning and Development Center. They and their three siblings saw engaging the next generation as a top priority, one related to key concepts including family-business continuity, generational engagement and empowerment, succession, emotional ownership, and intrinsic/extrinsic motivation.