Falsafah Laporan
Falsafah Laporan
Falsafah Laporan
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file:///C:/Users/40098/Downloads/CultissuesCMJPCH.pdf
lack of a cultural perspective in defining child abuse can promote the professional’s own cultural values
and world view as the guiding force in making decisions. Conversely, when definitions of child abuse are
totally guided by that cultural group’s norms, the outcome may result in children receiving a lesser
standard of care and protection.
. Korbin identified the following three aspects that may be useful in developing culturally responsive
definitions of child maltreatment:14 • Acknowledgement of cultural differences in child rearing
practices. • Recognition that deviations from the culturally appropriate child-rearing practices of any
specific cultural group are considered by that cultural group to be abusive. • Knowledge of the
circumstances that exist where societal harm undermines children’s well-being beyond the control of
the parent (e.g. poverty).
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https://www.childwelfare.gov/topics/systemwide/cultural/can/
How does culture affect the reactions for what constitutes abuse?
Culture shapes the way individuals experience childhood and how they raise their
children. Behaviors that are considered abusive in one culture, such as corporal
punishment or harsh verbal discipline, may be considered acceptable in another.
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file:///C:/Users/40098/Downloads/1006402.pdf
Modernity, colonialism and anthropological research contributed to shaping culture into something
exotic, sometimes alien to a default white European norm. We prefer to think about culture as
something that happens in our daily lives, as social practice (Thompson 1968). Understanding culture as
social practice means bringing into consideration language and speech (as in the professionals’
discourses from the project), but also politics and religion
Across the different focus groups, culture broadly was described as: norms; ways of living, being and
seeing; traditions; mentality; how we form networks and kinships; “codes of understanding”, accepted
power relations, and “visions of the world”.
You have to be sensitive to culture but you can’t work differently with different cultures … and it doesn’t
matter where you’re from – if you’re from Africa or Lithuania … so you might work differently with
families around what is acceptable there and what is acceptable here but you still focus on the child.
(statutory sector social worker, CAN, England/Wales).
What makes the difference in “cultural difference”? In this section we explore how differences were
articulated around parenting in relation to child maltreatment and gender relations with references to
domestic violence. A perception that minoritised families had different approaches to parenting was
evident across the focus groups in Slovenia, Portugal and Germany, with some variation in England and
Wales. The perceived differences orbited around the acceptance of the use of violence as punishment
and discipline. Values and principles towards parenting were questioned as to whether they were in line
with universal children’s rights or “our” norms in the particular country. These perceptions were linked
to family structures, both in terms of who holds legitimised power and infuence and the cultural
signifcance of the family. For many this was connected to fathers having an uncontested position at the
top of a hierarchal pyramid of power.
Such framings could infuence how participants interpreted their experiences when they encountered
cultural groups that did not adhere to national legal frameworks, or even rejected them outright.
4.1 Violence as normal The view that violence was normal in some social groups was especially evident
in the domestic violence focus groups: a trope repeated across countries and professional groupings was
that women from different cultural and political contexts could be desensitised to, or ignorant about,
violence and abuse. This argument drew on a notion of habituation, subtly different to the ways in which
abuse can become normalised within gender relations, which has been long a focus in domestic violence
research. Because they’ve been raised in this way since a very young age, and it’s completely normal
that they’re restricted in all they can do. (police offcer, DV, Slovenia) They are socialised differently from
us; so, they accept very well, and women accept very well the violence. (police, DV, Portugal) One
version of this was to position minoritised women and children as less knowledgeable: that they did not
know that they were being abused or alternatively that abuse was wrong.
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https://www.americanbar.org/groups/public_interest/child_law/resources/child_law_practiceonline/
child_law_practice/vol-34/february-2015/child-maltreatment-in-south-korea--an-overview1/
Confucian Tradition
Scholars agree that the reason for delayed social awareness of child abuse in Korea is rooted in
traditional Confucian teachings, the source of core values and standards of the Chosun dynasty
(1392-1910 A.D.).5 Under Confucian tradition, children are considered possessions of parents,
and parents are granted almost inviolable authority to raise and discipline their
children.6 Corporal punishment has generally been accepted as a form of discipline rooted in
parental love.7
These incidents triggered a movement among activists, lawyers, social workers, and politicians
to create new legislation addressing the holes in the current child protection system for abused
and neglected children. This new law was enacted in January 2014 and implemented in
September 2014.
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https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6561447/
Some parents’ expectations for their children are too high. They feel
disappointed if children failed to achieve, which causes physical
abuse. (Community health worker, female, aged 28)
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https://writingbros.com/essay-examples/influence-of-confucianism-on-parenting-solution-to-child-
abuse/
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https://www.sciencedirect.com/science/article/abs/pii/S0190740920305570
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https://www.researchgate.net/publication/
347772669_Effectiveness_of_laws_and_policies_governing_permissive_parenting_in_pursuit_of_the_
reduction_of_severe_child_abuse_in_Germany
Laws and policies governing permissive parenting in Germany including provisional withdrawal of
parental custody coupled with children taken preventively into custody (Inobhutnahme) by the
German Youth Welfare Offices (Jugendamt) seem to uncover cases of severe child abuse in
Germany from the dark into the light field but may not actually have a significant effect on controlling
and decreasing such cases. In the year 2000, the German government enforced a series of
prohibitive laws in Germany’s civil and social codes to preventively protect children from violence.
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file:///C:/Users/40098/Downloads/CultissuesCMJPCH.pdf
The way parents resolved disputes was strikingly different between the two cultures. The Gujarati
children were encouraged to tell teachers and parents and to discuss disputes rather than fight back and
stand up for themselves as the English children did. A more recent study from the UK found that the
mental health advantage of Indian children persists even after controlling for family characteristics.20
Such practices encouraged in the Gujarati children are to be celebrated, valued and perhaps taken up by
other cultures
Summarize the definition of phylosophy & intercultural perspective in the topic of child abuse
file:///C:/Users/40098/Downloads/1006402.pdf
One clear example here was discussed in terms of the tensions between different cultural approaches to
parenting, and offcial national frameworks for child protection. The dilemma was in acknowledging that
physical violence towards children may form part of cultural norms and practices
Reflections:
Culture was an ambiguous term in the theoretical discussions in the CEINAV project and remained as
such when exploring our data. Culturalising the situation of the persons concerned can, on the one
hand, lead to stereotyping and justifcation of discriminatory views. On the other hand it can help the
persons concerned explain themselves, their beliefs and needs as well as the understanding of
professionals to fnd the appropriate intervention for the individual situation. The tensions and
interrelations were strikingly present in the discussions on culture in our research. They obviously call
for permanent refections. The complexity and dilemmas which in particular the focus groups revealed
led us to conclude that the professional trope of “cultural competence” is insuffcient in the effort to
ensure that all women and children who experience abuse have equal access to support and protection.
The insights from the focus groups, alongside interviews with survivors, form the foundation for the
ethical framework for intervention developed out of the CEINAV project (see chapter 16).
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file:///C:/Users/40098/Downloads/CultissuesCMJPCH.pdf
Others :
Can refer to this as the way how to write a report but on child abuse instead of child development.
https://ndpr.nd.edu/reviews/families-of-virtue-confucian-and-western-views-on-childhood-
development/