Poor mothers and habits of hiding speaker

According to the National Eating Disorder Association , eating disorders affect over 70 million people worldwide. Those numbers seem to be rising as well, due to the increased impact media has on our everyday lives. Thankfully, there are plenty of books about eating disorders out there that document the struggles of this issue in ways that are both enlightening and empowering. Here some of the best options for books about eating disorders out there, across several genres. Stephanie Covington Armstrong does not fit the stereotype of a woman with an eating disorder. She grew up poor and hungry in the inner city.

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Content:

• The psychology of social class: How socioeconomic status impacts thought, feelings, and behaviour
• 50 Must-Read Books About Eating Disorders
• Even if you’ve forgotten the language you spoke as a child, it still stays with you
• 9 Signs of Low Emotional Intelligence
• Americans Want to Believe Jobs Are the Solution to Poverty. They’re Not.
• Speaker for the Dead

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The psychology of social class: How socioeconomic status impacts thought, feelings, and behaviour

Not a MyNAP member yet? Register for a free account to start saving and receiving special member only perks. Social and cultural norms are rules or expectations of behavior and thoughts based on shared beliefs within a specific cultural or social group. While often unspoken, norms offer social standards for appropriate and inappropriate behavior that govern what is and is not acceptable in interactions among people WHO, Social and cultural norms are highly influential over individual behavior in a broad variety of contexts, including violence and its prevention, because norms can create an environment that can either foster or mitigate violence and its deleterious effects.

Different social and cultural norms influence how individuals react to violence. Researchers have hypothesized that the social and cultural norms that lead to the tolerance of violence are learned in childhood, wherein a child experiences corporal punishment or witnesses violence in the family, in the media, or in other settings Abrahams and Jewkes, ; Brookmeyer et al.

Witnessing violence in childhood creates norms that can lead to the acceptance or perpetration of a multitude of violent behaviors or acts, but it also may provide a potent point of intervention for violence prevention efforts. Although research in this area is limited, many preliminary studies show promise in actively influencing or altering existing social norms in order to reduce the occurrence of violence within a given population WHO, To better understand how social and cultural norms are related to violence and violence prevention, the Forum on Global Violence Prevention convened a workshop 1 on October 29—30, , to explore the social and cultural norms that underlie the acceptance of violence, with a focus on violence against women across the lifespan, violence against children, and youth violence.

The workshop addressed causes, effects, characteristics, and contextual variations related to social and cultural norms related to violence; what is known about the effectiveness of efforts to alter those norms in order to prevent and mitigate such violence; and the role of multiple sectors and stakeholders in the prevention of this violence. Invited speakers and workshop discussions drew from a broad variety of disciplines and perspectives, including the public health, social sciences, technology, public safety, human rights, policy, and legal sectors.

Cristina Bicchieri of the University of Pennsylvania explained that people have certain expectations that come from well-established scripts of how things are and should be in the world, and these scripts include shared social norms. Referring to work at the UNICEF Innocenti Research Centre Bicchieri and Penn Social Norms Training and Consulting Group, , she defined social norms as rules of behavior that individuals conform to because they believe that most people in their reference group either think they ought to conform to them normative expectations or conform to them as a norm empirical expectations.

She explained that expectations are derived from schemata and scripts, with schemata being the generic knowledge of event sequences, roles, and rules that can affect our social expectations as legitimate and normal ; our perception recall, the inference, and causal attributions of an event ; and our emotions.

Event schemata are known as scripts, and social norms are part of a script. Bicchieri said that changing violent behavior requires the ability to understand what the script is, to diagnose and measure the social norms that are part of the script, and then to change the script by adjusting the expectation associated with that script.

Bicchieri has measured norms by evaluating consensus i. Rebecka Lundgren of Georgetown University began her presentation by noting that there is general agreement that the causes of violence are related to power, the normative use of violence, and the meaning of being a man or a woman in a society.

She suggested that understanding the meaning of a specific act of violence requires looking holistically at the ways in which power is played out in society and taking into account culture and cultural context. She highlighted the effects and roles of systemic actors schools, religious institutions, community, and family , the setting where we live, work, and play , and the processes of how we learn mentoring, discipline, peer influence, etc.

Referencing the results of several programs in the violence prevention field, she described interventions and pathways that have influenced and transformed social norms and changed behaviors. Lori Heise of STRIVE Research Consortium said that her work at the Center for Gender Violence and Health has shown that behaviors may be held in place by a matrix of norms, beliefs, and schemas, and she emphasized the need to recognize the opportunity to transform behaviors by creating a new positive norm.

She said that, here, a schema includes deeply ingrained cognitive structures that drive the use of violence and that are often linked to norms of family privacy. Heise said that cross-sectional studies suggest that norms are an important community- and individual-level risk factor and that the myriad of complex elements that sustain harmful behaviors includes not just norms but also structural drivers such as migration, globalization, and conflict as well as the material realities of economics and infrastructure.

She described the SASA! Heise concluded that community-level norm change holds great promise for substantially reducing victimization and the perpetration of interpersonal violence IPV in low-resource settings, that community norms have a significant role in mediating violence, and that addressing and challenging specific attitudes toward IPV have the potential to reduce gender inequality and to prevent violence.

The CC program focuses on strengthening the positive social norms that protect women and girls from violence and on working to change the social norms that support or hide gender-based violence Read-Hamilton and Marsh, Glass described how the program strengthens both formal and informal community-based multi-sectoral response services and reinforces positive. She stressed that community engagement is facilitated by identifying key informants, community discussions, and building the capacity of community discussion leaders to promote the prevention of gender-based violence GBV with the intervention using a week program led by a trained community member.

She described how the impact evaluation found a change in social norms toward sexual violence and other forms of GBV within the communities as well as an increased level of satisfaction among women seeking health care services, including an increase in specific questions related to GBV.

Gretchen Bachman from the U. Agency for International Development USAID pointed out the importance of looking at the issue of violence more holistically and suggested that doing so creates an opportunity to address violence against children by parents and violence against women at the same time. Addressing the social norms question, Heise described a review that she carried out of 88 comparable studies across time that looked at social norms as predictors of violence as well as at changes in social norms causing a possible decrease in the prevalence of violence.

Her program included stakeholders in the preliminary research and in the design, implementation, and evaluation. She stressed that currently, these same leaders are in the process of scaling the program up without additional funds by transitioning the programs into the hands of the local government. In the next session forum members, invited speakers, and public participants split up into small working groups. In each group the participants, facilitated by a forum member, discussed how their own violence-prevention activities currently do or could address social and cultural norms.

Groups also discussed the impact of social norms on women, inequality associated with age, and gender equity, including sexual orientation and gender identity. She also mentioned the importance of communities working together to build collaborations through cross-sector awareness and promoted integrated approaches. Suruchi Sood of the Drexel University Dornsife School of Public Health began by asking the question: What are the effects of communication for development C4D approaches, in which individuals share ideas and knowledge on a chosen subject, used for addressing violence against children?

He then presented findings based on a systemic review of C4D manuscripts to assess the use of a conceptual model to predict change. Sood said an understanding of where individuals are in the stages of change helps to build the knowledge base needed to promote positive social norms. Creating change requires addressing the diverse needs of the entire social norms environment e. Lori Dorfman of the Berkeley Media Studies Group said that news is often reported as a series of individual events without adequate context, making it difficult to see the full story that can help identify what needs to be prevented as well as what.

She said that not having the full story generates misinformation synergy, creating distorted views of crime and race, and limits the opportunity to have a real conversation about what is going on.

Dorfman identified how the news media set agendas that define how viewers understand violence. This understanding, in turn, reaches the decision makers responsible for deciding what will or will not be done about the issue. She said that despite many strengths of news reporting, criminal justice perspectives dominate the news, and prevention is largely absent. She said that there is a need to reframe the news by moving beyond the individual to the landscape, emphasizing public values in order for viewers to understand why violence prevention matters and to recognize a solution, and using communications to support action.

She stressed that more complete news coverage would inform decision makers and the public about prevention, what it means, and why it matters. Mallika Dutt spoke about Breakthrough, an organization that uses innovative prevention strategies to address the underlying causes of violence through changing culture. After showing a brief video, Dutt said that people today live in a culture where the threat of violence is an integral part of how certain norms are maintained.

She described how Bell Bajao uses media arts and technology to have both local conversations and conversations at scale. Following the panel, multiple participants asked about using entertainment for educational purposes, including the evidence base underlying its use and its cost effectiveness. Sood said that evidence has demonstrated that educational entertainment is a communication form that works; for example, soap operas illustrate positive social norms and are a cost-effective health intervention.

Pauline Muchina, a member of the Future African Leaders Project and a theologian, defined religion as an organized collection of beliefs, cultural systems, and world views that relate to humanity and an order of existence. Reflecting on research based on African cultures, she said that religion shapes cultures and social, political, and economic lives and is a powerful force influencing social norms. Muchina said that social norms and religious moral values and beliefs are intertwined and that when social norms and religious traditions and practices come together, they significantly affect the way men and women interact in society, homes, and institutions.

As an example, she explained that due to cultural and religious gender norms, African women and girls lack the social and economic power to control their own bodies. She said that all religions today maintain male social dominance within social structures, with religious texts encouraging the exclusion of women from leadership in the family, church, and society, influencing the way people behave toward each other and how women are treated in their homes, in society, and at work.

Muchina stressed the need to promote theology to change religious institutions in a manner that ends the negative effects on women and girls. She noted that religious leaders have a platform to address two critical areas: teaching men and boys to promote gender equality and ending GBV. Kapya John Kaoma, a pastor, human rights activist, and visiting researcher at Boston University, spoke about the global impact of religion and the significance of religion in the human experience.

He said that while religious beliefs are diverse across the globe, there is a common disregard for and discrimination toward lesbian, gay, bisexual, and transgender. LGBT persons. Another challenge he mentioned is the assumption in America that religion does not play a large role in everyday life, although it is a part of all cultures and communities.

To bring about social change, he said, there is a need to understand the role of religion and its influence on certain actions and to understand how to transform these actions and make positive changes within the confines of a specific religion. He said that one can find various sacred texts that demand respect and human rights for all people; however, LGBT persons are not always included in the conversation about human rights. Kaoma stressed the need to speak out against violence experienced globally by LGBT persons and the need for an increased number of women in leadership positions in faith communities.

He said that through using group education, Program H focuses on critical reflections about gender norms combined with youth-led activism or campaigns.

He explained how Program H helps men and boys 1 learn about gender norms and attitudes and develop new attitudes and skills, 2 rehearse within the safe environment of group education, 3 internalize attitudes and norms, 4 live in a gender-equitable way in life and relationships, and 5 achieve positive outcomes in gender equity and their own health.

Marques described how this is rooted in supportive influences and structure on the individual level using peer support, role modeling, and action through advocacy and the systems level policy, services, institutions and how the outcomes from nine quasi-experimental impact evaluations in 8 countries over a year period found that systematically, after the intervention, there was less support for gender-inequitable attitudes and increased support for gender-equitable attitudes.

The study also found that changes in attitudes were strongly associated with changes in self-reported behaviors and that gender-equitable attitudes were associated with a greater knowledge and awareness of health risks. Gannon Gillespie of Tostan provided an overview of the Community Empowerment Program CEP , a 3-year, locally driven, community-engaged education program that is rooted in human rights.

He said that the CEP facilitator is local, trained in the curriculum, and culturally congruent with the community and is responsible for creating a space safe for dialogue and for how the host community agrees to host the facilitator, participate, and build or repurpose a classroom.

He explained that in years 2 and 3, the program expands to include lessons in literacy, math, micro-credit, management, and small projects. The model grows as each classroom participant adopts another learner outside of the class and creates a community-based learning environment. Starting off the discussion, Heise said that there is a need to create partnerships in which people understand the imperatives of working together with researchers to optimize programs and then evaluate them.

Concerning partnerships, Marques said that this is an opportunity to look at the intersection of public health and the social justice field; the evidence exists, she said, to demonstrate changing attitudes and beliefs, which can, to some extent, affect health and behavior.

Marques added that this is an opportunity for nongovernmental organizations and researchers to say that here is a viable alternative, a new way to approach research by community engagement and leadership.

Concerning evaluation data, Gillespie said that the CEP participants are talking about human rights in concrete ways and that he has found increased participation of women in the various levels of decision making. Chronic violence is a complex problem affecting at least one-quarter of the global population, said Tani Adams, coordinator of the International Working Group on Chronic Violence and Human Development.

She said that exposure to chronic violence weakens the capacity of individuals and families to develop and live healthy lives, including having a negative. She also proposed the following new approaches to violence prevention: strengthen primary networks, enhance the capacity of community through collective learning and strength-based strategies, address chronic and collective trauma through a range of programmatic efforts, focus on human responsibilities over human rights, implement efforts to protect those working to end violence, and identify opportunities for real structural change by looking at political reform and economic development.

He added that due to the high levels of exposure to violence, many communities are de-sensitized to violence. He provided a description of the Peace Management Initiative PMI , which works in Jamaica to interrupt community violence and reduce trauma through community safety planning and empowerment, gang demobilization, healing and reconciliation, and community engagement to change values. He explained how PMI is setting up an incentive-based framework composed of rules and terms of agreement between groups in conflict that also uses incentive-based awards to encourage a community and groups within the same community to reduce levels of violence in their own local spaces.

He also described how PMI actively engages the community to address community safety planning and empowerment, getting the wider community to be part of the process and the solution. Hutchinson described the successful work in Browns Town, where deaths due to gang violence dropped from 50 between and to fewer than 25 between and He credited the community for taking charge of its own safety and for being more open and accessible to development work.

They are two and a half more times more likely to be sexually assaulted or raped than other women, General said, and Alaska Native women report rates of domestic violence up to 10 times the national average and physical assault victimization rates up to 12 times higher.

General added that the murder rate on some reservations is 10 times the national average and that native women and children are especially vulnerable to human trafficking. These disproportionately high rates of violence are due in part, she said, to a U. She outlined advocacy efforts to ensure that the decisions and commitments outlined within the United Nations Declaration on the Rights of Indigenous Peoples , which includes the right of self-determination and the rights and special needs of indigenous women and children, are fulfilled.

She said that international advocacy is critical and that the international community must respond to the epidemic of violence against indigenous women in the United States and everywhere, including advocating for mechanisms to ensure that perpetrators of violence against indigenous women and children are brought to justice.

Tomaszewski asked how one could use the idea of community connection to engage youth and encourage them to listen and connect to others in the community. Cervantes commented on the role of the arms trade and illegal trafficking of guns as a critical element of the cycle of violence. Gun trafficking, according to Adams, needs a systems-level change in how data are collected.

50 Must-Read Books About Eating Disorders

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Even if you’ve forgotten the language you spoke as a child, it still stays with you

These are the core obsessions that drive our newsroom—defining topics of seismic importance to the global economy. Our emails are made to shine in your inbox, with something fresh every morning, afternoon, and weekend. Nkonde, who was born in Zambia in and moved to the UK when she was six, remembers speaking two different languages—Bemba and Nyanja. Naturally, she was forced to switch to English once she migrated to Britain. But, Nkonde is far from alone. The loss of a native language is a phenomenon known as first language attrition. And though it can evoke surprise and at times outrage, first language attrition is becoming all too common as a greater number of people move around the world. It invokes this mental image of something grinding away at another and wearing it down.

9 Signs of Low Emotional Intelligence

Norris and Lady Bertram. She has faults, but is also a victim of child abuse. Studies in victimology show that many observers of abuse escape their empathetic distress by victim-blame. Applying these insights to disparagement of Fanny makes possible a more balanced picture.

Americans Want to Believe Jobs Are the Solution to Poverty. They’re Not.

Women get policed more often for "vocal fry" and "upspeak" than their male counterparts. Journalist Jessica Grose is no stranger to criticism of her voice. When she was co-hosting the Slate podcast, the DoubleX Gabfest , she would receive emails complaining about her "upspeak" — a tendency to raise her voice at the end of sentences. Once an older man she was interviewing for an article in Businessweek told her that she sounded like his granddaughter. Grose sought help from a voice coach in an effort to make herself sound more professional, but Stanford linguistics professor Penny Eckert argues that women shouldn't have to change their voices to suit society.

Speaker for the Dead

Translated by A. Charles Muller. Table of Contents. First translated during the summer of Revised

Every time we talk or listen, there are things that get in the way of clear communication—things that interfere with the receiver getting the message from the sender. Even though the setting is informal, can you identify some signs that indicate that good communication is taking place? Common sources of noise are explained in this section. How many of these examples can you remember affecting your conversations with friends, classmates, or coworkers?

Down at the cross where my Saviour died, Down where for cleansing from sin I cried, There to my heart was the blood applied, Singing glory to His name! I underwent, during the summer that I became fourteen, a prolonged religious crisis. And since I had been born in a Christian nation, I accepted this Deity as the only one. I supposed Him to exist only within the walls of a church—in fact, of our church—and I also supposed that God and safety were synonymous. Therefore, to state it in another, more accurate way, I became, during my fourteenth year, for the first time in my life, afraid—afraid of the evil within me and afraid of the evil without. What I saw around me that summer in Harlem was what I had always seen; nothing had changed.

EMMA D. The estate is surrounded on three sides by a range of steep, gray rocks, spiked with clumps of dark evergreens, and called, from its horseshoe form, the Devil's Hoof. On the fourth side the ground gradually descends in broken rock and barren soil to the edge of the wild mountain stream known as the Devil's Run. When storms and floods were high the loud roaring of the wind through the wild mountain gorges and the terrific raging of the torrent over its rocky course gave to this savage locality its ill-omened names of Devil's Hoof, Devil's Run and Hurricane Hall. Major Ira Warfield, the lonely proprietor of the Hall, was a veteran officer, who, in disgust at what he supposed to be ill-requited services, had retired from public life to spend the evening of his vigorous age on this his patrimonial estate.

Not a MyNAP member yet? Register for a free account to start saving and receiving special member only perks. Social and cultural norms are rules or expectations of behavior and thoughts based on shared beliefs within a specific cultural or social group. While often unspoken, norms offer social standards for appropriate and inappropriate behavior that govern what is and is not acceptable in interactions among people WHO,