K<\/span> kashfa za hivi majuzi za ngono katika Chuo cha Swarthmore cha Pennsylvania zinahusisha madai ya kufichwa kwa utawala na kushindwa kuchukua hatua madhubuti za kutekeleza sheria ya uhalifu au kutii Sheria ya Wahudumu. Kashfa hizo zinaonyesha kwamba utii wa maadili na mila za Quaker hautoi kinga kwa wanafunzi, kitivo, na wasimamizi kwa ushawishi wa ”utamaduni wa ubakaji” unaotawala katika dhana zake zote mbaya. Kuamini vinginevyo ni hadithi hatari na yenye uharibifu. Ni lazima iachwe. <\/p>\nQuakers na wale wanaofuata maadili ya Quaker wana uwezekano kama vile wasio Waquaker kukana kwamba mtu wa familia yao, chuo kikuu au jumuiya ya shule, au mkutano ni, au anaweza kuwa, mbakaji, mnyanyasaji wa ngono, au mnyanyasaji wa watoto. Waathiriwa wa unyanyasaji wa kijinsia au kushambuliwa na washiriki wa mikutano ya Quaker au na wafanyikazi au wanafunzi katika vyuo na shule ambazo zilianzishwa na Jumuiya ya Kidini ya Marafiki wanapaswa kuhimizwa kurejea mamlaka na mashirika ya nje ili kupata usaidizi, si kwa mikutano au wasimamizi wa shule. Uzoefu wa Swarthmore unatukumbusha kwamba ni ujinga kudhani kwamba Quakers\u2014hata wale ambao wanaweza kuwa waelimishaji wenye uzoefu na wenye nia njema\u2014wana hekima ya kutosha na wana ufahamu wa kutosha kujibu ipasavyo ufichuzi wa mwathiriwa. <\/p>\n
Ufichuzi wa waathiriwa kwa urahisi huwa kejeli, habari inayoshirikiwa kwa ujinga bila kuelewa au kuheshimu umuhimu wa ufichuzi au hitaji la usiri. Hii inaweza kusababisha uharibifu mkubwa na kiwewe kisicho cha lazima na kinachoweza kuepukika kwa mwathiriwa, mhalifu, na watu wengine, wakati masuala ya msingi ya unyanyasaji wa kijinsia hayajashughulikiwa ipasavyo. Wanafamilia, marika, kitivo, na wasimamizi wanaweza kujaribu kuwanyamazisha waathiriwa kwa vitisho vya kuadhibiwa, uonevu, na hata kukashifiwa, wakidai kwamba wahasiriwa walikuwa wanyanyasaji wa kingono au walikosea. Wanaweza kufanya hivyo kwa kuogopa uharibifu wa sifa zao za kibinafsi na za kitaaluma kutokana na uhusiano wao wa kibinafsi na mhasiriwa, mhalifu, au shule, au wanaweza kutaka tu kulinda sifa ya shule. Kukanusha, kujitetea kuwa mwadilifu, au kiburi rahisi na ubinafsi kunaweza kulemea uamuzi mzuri; wanasheria wanaweza kushauriwa na wataalam kubakizwa katika jaribio la kuwatisha waathiriwa au kushawishi polisi na waendesha mashtaka kutoendelea dhidi ya wahalifu. Katika baadhi ya matukio mashahidi wakuu na wawakilishi wa taasisi wanaweza hata kusema na kufanya lolote wawezalo kuzuia haki katika imani ya ujinga lakini ya kujinufaisha kwamba kuepuka kujihusisha na mfumo wa haki ya jinai ni muhimu ili kuhakikisha utatuzi wa suala hilo wa Quakerly, amani, na kijamii wa suala hilo. Msukumo wa kujihusisha katika hatua za kuficha unaweza kutawala, na hatua hizo haziwezi kuonekana hata jinsi zilivyo. <\/p>\n
Katika visa vingi vya unyanyasaji wa kijinsia, kutotekelezwa kwa sheria hakuleti athari za kijamii na za kujenga. Utafiti wa kitaalamu unaonyesha kwamba mhalifu wa kawaida amenyanyasa zaidi ya mtu mmoja, wakati mwingine zaidi ya mara moja. Unyanyasaji wa kijinsia kwa kawaida ni kosa nyemelezi; katika takriban asilimia 80 ya kesi zinazojulikana, wahasiriwa ni watu ambao wanajulikana sana na mkosaji na wanachukuliwa kuwa walengwa rahisi na wasio na uwezekano wa kuripoti kosa. Wakati huo huo, historia inaonyesha kwamba wasimamizi wa sheria wakati mwingine wanaridhika kuruhusu jumuiya zisizo za kikabila, kama vile makanisa na taasisi za elimu zinazohusiana na makanisa, kuendelea kujidhibiti licha ya madai ya unyanyasaji wa kijinsia, ingawa athari ya vitendo ni kuacha mifumo ya matumizi mabaya ya mamlaka na udhibiti bila kupingwa. Alimradi unyanyasaji huo umezuiwa kwa kikundi au taasisi maalum, hauleti tishio lolote kwa umma kwa ujumla; hilo hufanya iwe rahisi kwa wenye mamlaka kumalizia hivi: \u201cAcheni tuwaache na tuwaache washughulikie jambo hilo . . . Hiyo inaokoa pesa kubwa za umma ambazo zingetumika kwa mishahara na gharama za korti, bila kutaja gharama za kuchukua hatua za uthibitisho kuwarekebisha wahalifu. Lakini athari za kushindwa kutekeleza sheria ni kuachwa kwa waathiriwa na kuendeleza mifumo ya unyanyasaji. Migogoro kati ya waathiriwa na wahalifu ambayo hujitokeza kwa miongo kadhaa inaweza kusababisha. Tabia ya unyanyasaji inapofanywa kwa wanafamilia, mkutano, shule au chuo, na inaendelea kulindwa dhidi ya vikwazo vya uhalifu, inaimarishwa katika jamii ndogo. Kwa hivyo waathiriwa wanalengwa kudhulumiwa tena, na unyanyasaji huo unaweza, kama desturi yoyote ya kitamaduni, kuwa ya vizazi. Ili kuepuka unyanyasaji zaidi, waathirika lazima waondoke. Wengi wanafanya hivyo. Wengine huwasilisha. <\/p>\n
Jumuiya za Quaker, vyuo, na shule zinazojitegemea ambazo zinaunga mkono maadili na mila za Quaker sio vikundi pekee ambavyo vimekabiliwa na maswala haya. Jumuiya nyingi za kidini na za kidini na shule zimetatizika na zinaendelea kuhangaika kukuza mbinu za unyanyasaji wa kijinsia kati ya washiriki wao na washiriki wao ambao huvuka kukataliwa na zinaendana na usawa wa kijinsia na kanuni za uadilifu wa kijinsia na uhuru wa kijinsia. Majadiliano ya hivi majuzi katika vyombo vya habari, katika Jarida la Marafiki,<\/em> na maoni ya mtandaoni yanaonyesha kwamba baadhi ya Waquaker na wasiokuwa Waquaker hatimaye wamejitayarisha kukiri wazi kwamba unyanyasaji wa kijinsia, unyanyasaji wa watoto, na ubakaji wa Quakers by Quakers hutokea, na kwamba hutokea katika vyuo na shule za Quaker, na vile vile katika mikutano na familia nyingi ambazo zina utamaduni wa Quaker wenye nguvu katika elimu ya vizazi vingi. <\/p>\nKukubali ukweli huo ni hatua muhimu ya kwanza; zaidi inahitajika. Unyanyasaji wa kijinsia unafanywa kwa usiri. Kwa kawaida wahalifu hutegemea sifa zao na sifa za washirika wao na familia ili kukengeusha mashaka na kudumisha msimamo wao wa kijamii. Unyanyasaji wa kijinsia na unyanyasaji wa kijinsia ni makosa ya jinai, si ajali au pekadilo ndogo zinazohukumiwa ipasavyo na wasimamizi wa chuo au shule au paneli za usikilizaji. Kwa hivyo kipaumbele cha haraka kinapaswa kutolewa kwa hatua hizi: (1) utekelezaji kamili wa uchunguzi wa polisi wa mamlaka nyingi wa watu wote waliowekwa katika nyadhifa za mamlaka na uaminifu katika vyuo vya Quaker, shule za bweni, na shule za kutwa; na (2) kuanzishwa kwa taratibu za malalamiko zinazohakikisha ufikiaji wa haraka na wa siri kwa waathiriwa kwa mamlaka na mashirika ya nje ambayo hayajitegemei kikamilifu na taasisi za elimu za Quaker na mtandao wa mahusiano baina ya watu ambao mara nyingi huzingira na kudumisha taasisi hizi na bodi zao zinazoongoza na wadhamini. Kushindwa kuchukua hatua kama hizo, kwa kujua kinachojulikana kuhusu masuala haya kufikia mwaka wa 2014, bila shaka huzifanya taasisi za elimu na wadhamini wao kuhusika katika unyanyasaji wowote wa kijinsia unaowezeshwa na uanachama au wajibu wa wahalifu katika jumuiya ya elimu. Makosa kama hayo yanaeleza jinsi inavyokuwa kwamba, hata unaposoma hili, wahalifu wanaolelewa kwa uangalifu na wanaolindwa kwa muda mrefu wana uwezekano wa kuwalea watoto, vijana, vijana, au wafanyakazi wenza kwa unyanyasaji wa kingono katika vyuo na shule ambazo zinadai kufanya kazi kwa mujibu wa kanuni za Quaker. Hakuna udhuru kwa hali hii ya mambo. <\/p>\n
Kinyume na inavyoonekana kuwa imani iliyoenea na ya kujinufaisha, si jambo la unyanyasaji wa kijinsia wala utawala wa sheria unaosimama kwenye kuta za majani na malango ya hata vyuo vya kifahari na shule za bweni na za mchana. Quaker kwa muda mrefu wamechukua jukumu la kuwalinda watu walio hatarini dhidi ya unyanyasaji. Ni wakati wa kutambua kwamba hilo ni jukumu la kimaadili na kisheria ambalo linaenea hadi kwa ulinzi wa watu walio katika mazingira magumu dhidi ya unyanyasaji unaofanywa na taasisi za Quakers na Quaker. Inashangaza, kutokana na mvutano wa kihistoria wa Waquaker wengi tangu miaka ya 1600 kati ya matakwa ya sheria na matakwa ya dhamiri, kwamba katika 2014 utawala wa sheria unaweza kujumuisha kanuni za uwajibikaji wa kijamii na usawa wa kijinsia kuhusiana na unyanyasaji wa kijinsia kwa mafanikio zaidi kuliko sera na desturi za sasa za taasisi za elimu za Quaker zinaweza kufanya na mara nyingi. <\/p>\n","protected":false},"excerpt":{"rendered":"
Kashfa za ngono na hadithi ya usawa wa Quaker.<\/p>\n","protected":false},"author":3,"featured_media":3075568,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[9822],"tags":[],"fpb_issue_category":[10181],"class_list":["post-3119939","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-vipengele","fpb_issue_category-septemba-2014"],"yoast_head":"\n
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