¿Qué hacer con los abusadores juveniles?

How Can You Distinguish a Budding Pedophile From a Kid With Real Boundary Problems?

By MAGGIE JONES
In the early 1980s, a therapist named Robert Longo was treating adolescent boys who had committed sex offenses. Their offenses ranged from fondling girls a few years younger than they were to outright rape of young children. As part of their treatment, the boys had to keep journals — which Longo read — in which they detailed their sexual fantasies and logged how frequently they masturbated to those fantasies. They created “relapse-prevention plans,” based on the idea that sex-offending is like an addiction and that teenagers need to be watchful of any “triggers” (pornography, anger) that might initiate their “cycle” of reoffending. And at the beginning of each group session, the boys introduced themselves much as an alcoholic begins an Alcoholics Anonymous meeting: “I’m Brian, and I’m a sex offender. I sexually offended against a 10-year-old boy; I made him lick my penis three times.”
Sex-offender therapy for juveniles was a new field in the 1980s, and Longo, like other therapists, was basing his practices on what he knew: the adult sex-offender-treatment models. “It’s where the literature was,” Longo, a founder of the international Association for the Treatment of Sexual Abusers, told me not long ago. “It’s what we’d been doing.”
As it turns out, he went on to say, “much of it was wrong.” There is no proof that what Longo calls the “trickle-down phenomenon” of using adult sex-offender treatments on juveniles is effective. Adult models, he notes, don’t account for adolescent development and how family and environment affect children’s behavior. Also, research over the past decade has shown that juveniles who commit sex offenses are in several ways very different from adult sex offenders. As one expert put it, “Kids are not short adults.”

Tantra (II)

Journal of the History of Sexuality
Volume 15, Number 1, January 2006

Tantra: Sex, Secrecy, Politics, and Power in the Study of Religion. By H UGH B. URBAN. Berkeley: University of California Press, 2003. pp. 388. $60.00 (cloth); $24.95 (paper).
Of the many books on tantra flooding booksellers, this is the one that should be read first. Urban’s study is superbly written and well researched, and it represents a sophisticated understanding of the political and religious dynamics of cultural encounter. It goes well beyond the often facile Saidian and postcolonial narratives of the encounter of India with the “West” to present a nuanced exploration of the cultural and religious dialectics that
produced “Tantrism.” The book takes us from ancient texts to www.tantra.com, and historians will find here doors to rooms previously unimagined.
Readers with little background in South Asian studies will likely find
the introduction the most difficult part of the book. It is here that Urban
documents the various uses of the term tantra in premodern South Asian
religions. It helps to keep in mind a singular fact when beginning this book.
Before the nineteenth century we find texts called Tantras and practitioners
called tantrikas (though they are usually called this by others). Nonetheless,
Tantrism or tantra as a generic category designating a self-consciously
constructed religious tradition does not exist before the colonial encounter.
Tantrism comes into being as an imagined category (like the category Hinduism),
a category produced in the dialectical encounter between Indians
and Europeans (27).

Amor y erotismo en “Del amor y otros demonios “

Amor y erotismo en Del amor y otros demonios de Gabriel García Márquez

Julieta García

El objetivo de este artículo es exponer las formas en que el erotismo y el amor son abordados en Del amor y otros demonios (1994), novela de Gabriel García Márquez (Colombia, 1927). Particularmente se trata de mostrar que los vínculos erótico-amorosos entre Sierva María de Todos los Ángeles y Cayetano Delaura siguen una evolución: en un principio se establece que existen algunos elementos que llevan a pensar en el amor cortés, que luego sobrepasan debido a las peculiares sensibilidades y circunstancias vitales de los personajes. Es importante notar que esta propuesta de lectura, más que encajonar la novela en el marco de una preceptiva del amor cortés, pretende dar cuenta de la conducta erótico-amorosa de los personajes principales.

Para cumplir este propósito se hace imprescindible plantear algunos elementos relativos al amor cortés. Importa aclarar aquí que no hay acuerdos definitivos para precisar por completo esta forma de amor y lo que significa en última instancia; aunque existen coincidencias básicas. El artículo se divide en dos partes. En la primera, tal vez un tanto digresiva, pero como se verá, necesaria, se proporcionan algunas pautas que identifican al amor cortés; y en la siguiente se observa ya concretamente la relación entre Cayetano Delaura y Sierva María en función de la cortesía y el erotismo.

Acomodo

Cómo parar el SIDA en África

Volume 54, Number 13 · August 16, 2007

Review
How, and How Not, to Stop AIDS in Africa
By William Easterly
The Invisible Cure: Africa, the West, and the Fight Against AIDS
by Helen Epstein
Farrar, Straus and Giroux, 326 pp., $26.00

One of the classic works of journalism of the last couple of decades was Randy Shilts’s And the Band Played On[1] about the sluggish response to AIDS in the 1980s in the United States, which indicted both the Reagan administration and the leaders of the gay community. I still remember the sense of outrage I felt when reading Shilts’s book; it struck just the right note, leaving one both horrified about the tragic incompetence of so many and yet also hopeful that someone, somewhere could do things better next time.

Yet after reading Helen Epstein’s masterful new book, the response to AIDS in America now looks in retrospect like a model of courage, speed, and efficiency by comparison with the response in Africa. In the US, the government publicized the threat and funded research, the gay community reduced its infection rates by encouraging less risky sexual behavior, the dreaded breakout into the heterosexual population never happened, and AIDS receded to become a disease that, while still tragic, could in most cases be kept under control with expensive new antiretroviral drugs (ARVs).

The opposite is true in every respect of AIDS in Africa, which was anticipated as a looming crisis already in the 1980s, yet governments, foreign aid agencies, and even activists reacted with denials and evasion. The disease rampaged through the heterosexual population and is still rampaging, ARVs were too late, too costly, and available to too few, and Africa is still in the midst of an epic disaster without a solution in sight. As of the latest figures in 2006, 25 million Africans are HIV-positive, 2.1 million die from AIDS every year, and 2.8 million are newly infected each year.[2]

Epstein’s book lays all this out in courageous and thought-provoking detail, describing the maddening complexity of the AIDS crisis in Africa, and the reprehensible and simplistic evasions of nearly everyone involved. It is not only a book that should be required reading for people concerned in the least with AIDS or with Africa; it is also compulsively readable.

Carmen Conde

El girar de los cuchillos
Por Anna Caballé.

Hubo un momento en que la única mujer presente en las antologías de poesía era la prolífica escritora y académica Carmen Conde (Cartagena, 1907-Madrid, 1996). Hasta el punto de que algunos hispanistas llegaron a pensar que debía tratarse de la única mujer que escribía poesía en castellano en la Península. Admito que nunca fue una poeta de mi devoción: demasiadas referencias al catolicismo, una prosa suntuosa, que abusa de las epifanías, y unas memorias enigmáticas, escritas en tercera persona (Por el camino, viendo sus orillas), tan crípticas que apenas puede seguirse el hilo de su trayectoria vital, me mantenían alejada de ella, a pesar del interés que siento por la literatura femenina y las dificultades que ha conocido en nuestra hostil esfera de intereses intelectuales. Sin embargo, la lectura de la biografía de José Luis Ferris (Carmen Conde. Vida, pasión y verso de una escritora olvidada) me ha despertado un nuevo interés por ella.

Complejo código. No diría que Carmen Conde es una escritora olvidada, como afirma el subtítulo del libro, pero sí muy distanciada estéticamente de la sensibilidad poética contemporánea. Por ello mismo resulta una biografía necesaria, pues rescata la memoria de una mujer que, al parecer, apenas tuvo otra opción que mantener, literariamente, un complejo código de escritura, tanto por razones políticas como personales. Todo estaba escrito en ella, es posible, pero un lector común carecía hasta ahora de la llave que le abriera el doble fondo de sus imágenes, haciéndola verdaderamente humana. Bien, la llave maestra no es otra que la homosexualidad de la escritora.

El sexo en la Tercera Edad

ENTRE LOS 57 Y LOS 85 AÑOS
El sexo en la Tercera Edad

* A pesar de los problemas sexuales, la mayoría continúa manteniendo relaciones
* En todas las franjas de edad las mujeres se mostraron menos activas

23/08/2007

MARÍA SAINZ

MADRID.- El sexo no es sólo cuestión de jóvenes. Una investigación estadounidense demuestra que, aunque el paso de los años conlleva una reducción de la actividad sexual, la mayoría opta por seguir manteniendo relaciones pasados los 70.

Ésta es una de las principales conclusiones a las que llegó un grupo de expertos de la Universidad de Chicago tras estudiar los hábitos sexuales de 3.005 adultos (1.550 mujeres y 1.455 hombres), con edades comprendidas entre los 57 y los 85 años.

Tal y como señalan estos autores en ‘The New England Journal of Medicine‘ (’NEJM’), casi tres de cada cuatro (un 73%) adultos entre 57 y 64 años afirmaron ser activos sexualmente. Es decir, haber mantenido algún contacto sexual (sin necesidad de coito u orgasmo) durante los 12 meses anteriores a la entrevista.

Autorizada en España la vacuna contra el VPH

El Gobierno autoriza la vacuna contra el papiloma humano

‘Gardasil’, elaborada por Sanofi Pasteur MSD, se comercializará a partir de septiembre

ELPAIS.com - Sociedad - 24-08-2007

El Consejo de Ministros ha autorizado hoy la comercialización a partir de septiembre de la vacuna contra el virus del papiloma humano, causante del cáncer de cuello de útero, y propondrá a las comunidades autónomas que sea incluida en el calendario de vacunaciones del Sistema Nacional de Salud. La vicepresidenta primera del Gobierno, María Teresa Fernández de la Vega, ha señalado en la rueda de prensa posterior al Consejo que el cáncer de cérvix o cuello uterino es el segundo tumor más frecuente entre las mujeres y ha precisado que cada año provoca 280.000 muertes en el mundo, entre ellas más de medio centenar en España.
Para acelerar los trámites legales y administrativos de la vacuna y poder incluirla cuanto antes en el calendario de vacunación, el ministro de Sanidad y Consumo, Bernat Soria, informará a la comisión interministerial de precios de medicamentos en la segunda quincena de septiembre y el Consejo Interterritorial de Salud se pronunciará en octubre. Soria también propondrá a las comunidades autónomas la inclusión de Gardasil en el calendario vacunal común del Sistema Nacional de Salud.

Lavarse tras el coito aumenta el riesgo de VIH

August 21, 2007
Washing After Sex May Raise H.I.V. Risk
By LAWRENCE K. ALTMAN

A study in Uganda has come up with a surprising finding about sex and H.I.V. Washing the penis minutes after sex increased the risk of acquiring H.I.V. in uncircumcised men.

The sooner the washing, the greater the risk of becoming infected, the study found. Delaying washing for at least 10 minutes after sex significantly lowered the risk of H.I.V. infection, Dr. Fredrick E. Makumbi reported on July 25 at an International AIDS Society Conference in Sydney, Australia.

The researchers do not have a precise explanation for the findings, which challenge common wisdom and the teaching of many infectious disease experts who urge penile cleansing as part of good genital hygiene. Health experts have suggested that washing the penis after sex could prevent potentially infectious vaginal secretions from entering the body through the uncircumcised penis.

Washing the penis after sex is common in Africa. To determine whether washing could be recommended as an alternative to male circumcision, Dr. Makumbi’s team from the Makerere University Institute of Public Health studied 2,552 uncircumcised men in the Rakai district of Uganda.

Educación sexual en India

The great Indian sex debate
The Indian government’s recent attempt to introduce sex education for school children has provoked a vigorous debate. In the first of two articles, the BBC’s Jyotsna Singh considers the case in favour of a more open discussion of sex in schools.

“Who says discussing sex is against Indian culture? I don’t think this is a point worth debating any more,” Naina Kapoor, Director of the NGO, Sakshi, told the BBC.

“We are simply in denial when we say things like it is against our culture,” she says.

Sakshi is a leading Delhi-based NGO, trying to create sexuality awareness in India.

Needless to say their job has not been easy.

“Parents, teachers, students none of them are comfortable talking about the subject initially,” says Smita Bhartia, a programme co-ordinator at Sakshi.

“But we don’t just barge in and start talking about the subject. We organise seminars, workshops to try and get people talking about it.”

Taboo

India is world famous for its ancient manual on sex - the Kamasutra - and temples with erotic structures in Khajuraho in central India.

So, many ask, how come sex has become a taboo subject in modern India?

El amante de Lady Chatterley

Love in the afternoon

There’s no reason to nudge your neighbour or wink over Pascale Ferran’s Lady Chatterley. For the French director has done what no Briton could: she has rehabilitated D.H. Lawrence’s iconic ‘dirty book’, finding, in an earlier version, a young woman’s record of becoming through unfolding passion.

By Geoffrey Macnab

At one stage D.H. Lawrence contemplated Tenderness as a title for the novel he eventually called Lady Chatterley’s Lover. Yet tenderness isn’t what best describes its perception within British culture. Written in 1928, two years before the author’s death, the book was too sexually explicit for its time and so wasn’t published in the UK until 1960, when it was prosecuted and eventually cleared for public consumption under the terms of the new Obscene Publications Act. (”Is it a book you would wish your wife or servants to read?” famously asked the outmoded prosecuting counsel at the landmark trial.) For as Philip Larkin pointed out, times were changing: “Sexual intercourse began/In nineteen sixty-three/ (Which was rather late for me) -/Between the end of the Chatterley ban/And the Beatles’ first LP.”

Subsequently Lawrence’s literary reputation, built up after his death by F.R. Leavis among others, declined from free-love-era reverence, through feminist vilification, to a more circumspect view today, summed up by Chris Barwick in The Cambridge Companion to D.H. Lawrence as “a symptomatic case study in the psychoanalysis of fetishism”. And Lady Chatterley’s Lover is thought of as among the least impressive of his novels.

Ellas prefieren el rosa

PERCEPCIÓN VISUAL
Ellas prefieren el rosa

* Un estudio confirma que las mujeres prefieren los tonos rojos sobre otros colores
* Según los autores, el cerebro femenino afinó la percepción para identificar alimentos

20/08/2007
ISABEL ESPIÑO

MADRID.- Las niñas de rosa, los niños de azul. La clásica distinción no es un mero asunto cultural, a juzgar por los resultados de un nuevo estudio. Las mujeres sienten preferencia por los tonos morados y rojos.

Aunque no es la primera vez que se analizan las diferencias cromáticas entre los sexos (por ejemplo, se había visto que las mujeres están más dotadas para describir tonos elaborados), ningún estudio había analizado las preferencias de colores. Cuando menos, tal escasez “resulta sorprendente, teniendo en cuenta la prevalencia y antigüedad de la idea de que las niñas pequeñas se diferencian de los niños en que prefieren el rosa”, comentan los autores del nuevo trabajo, publicado en la revista ‘Current Biology‘.

La rendición

(Texto extraído de La rendición, Toni Bentley, La sonrisa vertical, pp. 63-68, 2007.)

Bajarse al pilón

En los primeros años de mi matrimonio descubrí que el gran antídoto para un mal polvo –o para la ausencia de polvos– es la fantasía, y que la gran ayuda a la fantasía es el Pilonero: el hombre que se desvive por comer el coño. Toda mujer debería tener al menos uno; puede reparar años, incluso siglos, de arremetidas patriarcales. Hay que agradecer, pues, que la liberación de la mujer haya producido toda una generación de esta clase de hombres: el masoquista masculino que ahora puede disfrazarse, legítimamente, de hombre feminista, de lesbiano. Se los puede identificar por todas partes en las esquinas de las calles. Y yo os digo: «Chicas, pillad a uno y ponedlo a trabajar».
El masajista me había enseñado a considerar que mi orgasmo, no el suyo, era el acontecimiento principal, a permitir que el sexo oral compitiese felizmente con el coito, e incluso lo desbancase. Al fin y al cabo, para las mujeres el cunnilingus es una forma de placer mucho más fiable. Es una lección difícil de aprender para una buena chica, sobre todo con tantas pollas por ahí reclamando atención. Los piloneros ayudan. Y también las bragas sin entrepierna. A decir verdad, con un pilonero tenaz las bragas sin entrepierna adquieren su verdadera razón de ser.

Etnografía clínica y cultura sexual

Annual Review of Sex Research 1999

Clinical ethnography and sexual culture
Herdt, Gilbert

When speaking of a complex or a small-scale sexual society should we assume that the individual’s subjectivity is covered by the desires of the group? In the long tradition of the liberal Western democracies, ideologies about the role of sexuality in marriage and family, personhood, and personal subjectivity have been strongly inflected by Judeo-Christian beliefs in the direction of such an assumption. Through the emphasis upon heterosexual marriage and procreation as the prime prerogative of sexuality, sexual diversity as registered in social behavior and subjectivity is thus restricted. Historically, these ideas in the Western tradition have subjected “sexual difference” to theories of disease, subversion, deviance, and abnormality, as is well known (D’Emilio & Freedman, 1988; Foucault, 1980; Gagnon & Simon, 1973; Robinson, 1976). But we can also consider their implications for understanding the non-Western world. “It is assumed,” Sudhir Kakar (1995, p. 27 has warned, “that given the homogeneity of various groups in a traditional society where individual divergence within the group is minimal, the mask of desire crafted by the group’s culture will also fit a majority of its members.” In this article, I explore the implications of this idea and reconsider some aspects of the epistemology of current cross-cultural study of sexual cultures in a time of accelerating globalization (Herdt, 1999).

In this article, I will discuss the constructs of “sexual culture,” “clinical ethnography,” and “sexual subjectivity” in Western and nonWestern groups as reflected in the light of research over the past decade. If assumptions of homogeneous sexual subjectivity are problematic for Western communities, as noted below, how much more tenuous must the assertion of sameness be for the sexual cultures of non-Western peoples? Sociocultural studies of sexuality have made progress in theorizing how individual differences might be placed into the equation of cross-cultural interpretations (Connell & Dowsett, 1992; DiMauro, 1995; Suggs & Miracle, 1999; Tiefer, 1990). However, the constructs and understanding of this area remain in need of development. Over the past decade, the gap has been filled largely by postmodern theorists, and subsequently queer theorists, who have critically challenged aspects of these ideas through “difference” theories of sexuality (Butler, 1993). As in the past, these scholars have tended to empty individual subjectivity of its meaning and vitality, undermining the fact that sexuality is more of a shared project between culture and individual development (Hostetler & Herdt, 1998). One still routinely notices how recent accounts typify individual difference studies as “essentialist,” the province of psychology or biology; conversely, studies pertaining to social differences were typified as “social constructionist,” and thus belonging to anthropology or history, and so on (Robinson, 1976). It is timely to rethink the anachronistic character of such typifications in cross-cultural study.

Floyd Martinson, investigador de la sexualidad infantil

(Texto extraído de Bonnie Bullough, R.N., Ph.D., Vern Bullough, R.N., Ph.D., Marilyn A. Fithian, Ph.D., William E. Hartman, Ph.D., and Randy Sue Klein, Ph.D., “How I Got Into Sex“, p. 290-296, Prometheus Books, 1997.)

Pioneer Researcher in Childhood Sexuality
Floyd M. Martinson, Ph.D.

Floyd M. Martinson is a pioneer in the study of childhood sexuality. A rural sociologist, he has taught at Gustavus Adolphus College in Minnesota for over fifty years.

I WAS BORN on November 11, 1916, and spent my childhood and adolescence on a farm in western Minnesota. I played alone much of the time, accompanied only by my dog. There were not many friends my age on neighboring farms. My closest friend didn’t have much time for play; he was expected to work all the time.

I attended Buffalo Lake open-country school, with eight grades and one teacher to teach all of them. I got to miss one class because two classes were combined to ease the teacher’s load. I always wonder what I missed that year.

When it came time to go to high school, there was a decision to be made. Kerkhoven High School was fifteen miles away, and there were no schoolbuses. Would I go to high school or would I stay home and help on the farm? I wanted to go, but it wasn’t my decision to make. These were difficult times on the farm–crops were affected by scorching heat; hot, dry winds; and lack of rainfall. It was also the time of the Great Depression, coupled with the severe drought. I remember the air was filled with dry-as-dust topsoil blowing across the fields, depositing itself like snow drifts along field fences. Great balls of tumbleweeds rolled across the dry, crusty bottom of what had been Buffalo Lake. I remember a day when we were cutting our sparse crops. Dad was riding the tractor, the lugs kicked up clouds of dust, and I was riding the binder, sweat and dust covering me. Grasshoppers, attracted by the salt and sweat, sat on my back and ate holes in my shirt. It was a time that left a lasting impression on a teenager.

The decision was made that I would go to high school. We rented a room (board and room, $15 a month), then began a four-year routine of someone taking me to town on Sunday afternoon and picking me up again on Friday afternoon. I felt lucky, relieved, and scared to be going to high school.

The high school years proved to be pleasant ones. Kerkhoven High was a small school in a small town, giving me a chance to play basketball (once I learned how to dribble), to pitch for the high school kitten ball team, to sing in a male quartet, to be in a couple of school operettas and a couple of class plays, and to spend exciting nights hanging out with friends.

Graduation came as a crushing blow: no more bright lights, no more hanging out with friends, no more walking a favorite girl home. It was back to the farm for me.

The rural economy was still bad, and there was no chance of going to college. I spent the next four years on the farm, all the time dreaming of far-off places and other things to do. I finally obtained a job with the Agricultural Adjustment Administration measuring the compliance of farmers on a government crop program. For that I needed transportation. My father took me to town; we bought a large, used Buick sedan for twenty-five dollars. The dealer threw in enough gas to drive the car home.

Since I’m writing about how I got into the field of sexuality, I might digress and talk about my own sex education in childhood and adolescence. I have heard that farm boys learn all they need to know by watching the farm animals. That would be a pretty crude education in human lovemaking! There were the usual things talked about by the older students in elementary school during recess, the “dirty” stories that farmhands told, and so on. But so far as formal education–I remember finding a book under my pillow which I suspect was placed there by my mother. That was the only “formal” education that I got in elementary school, high school, college, or graduate school.

Las amargas lágrimas de Petra von Kant

Lágrimas de pasión lésbica

Una compañía de teatro española triunfa en Berlín con la adaptación de la película del cineasta Rainer W. Fassbinder sobre el amor entre mujeres. Ahora estrena en Madrid

BEATRIZ PORTINARI - Madrid
EL PAÍS - 15-08-2007

Dos mujeres se miran fugazmente sobre un escenario y de repente algo estalla entre ellas. No es sólo sexo, sino un juego de dominación que acaba tan violentamente como las relaciones machistas que ambas despreciaban.
La primera vez que el actor y director teatral Miquel Insúa vio la película Las amargas lágrimas de Petra von Kant, de Rainer Werner Fassbinder (Alemania, 1945-1982), le pareció “un aburrimiento”. Aquella historia de atracción entre una exitosa diseñadora de moda y una modelo que finalmente la abandona no tendría mayor misterio si el estreno no fuera en 1972, cuando las imágenes de amor lésbico todavía podían provocar un escándalo.

Hoy, Insúa se mueve entre las butacas del Pequeño Teatro Gran Vía de Madrid para ultimar la novedosa puesta en escena de la compañía los Cráneos de Yorick, que estrena mañana tras su presentación oficial en el Deutsches Theater de Berlín en junio. Hasta ese momento, ninguna compañía española había subido a las tablas de este centro, una de las grandes salas de teatro de la capital alemana, y menos con un autor-mito como Fassbinder en el 25 aniversario de su muerte.