British Government Launches Sex Abuse Inquiry Focused on Churches and Politicians

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The British government is launching an independent five-year inquiry under the leadership of a prominent New Zealand-born jurist to examine whether private and public institutions, including churches, failed to protect children from sex abuse.

At a news conference in London on Nov. 27, Justice Lowell Goddard, who will head the inquiry, said the investigation would focus on high-profile allegations of child abuse involving current or former members of Parliament, senior civil servants, and government advisers.

Archbishop of Canterbury Justin Welby asked Goddard to investigate the Church of England first, saying that he would order his own inquiry if there was a lengthy delay, the Anglican Communion News Service reported.

How Not To Respond to Grief

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All of us are understandably sad about Paris — devastated. Many people have used striped profile pictures, candles, and flowers to express our collective solidarity. But in the wake of tragedy, almost half of the governors of the U.S. have responded with fear, announcing that they will do whatever they can to thwart the acceptance of Syrian refugees — from cutting funding for nonprofit resettlement agencies, to demanding religious screening tests.

If there’s one thing I learned from some of my friends who are refugees, it’s how to respond to grief. And there’s no one approach and they didn’t always get it right. But sometimes they did: Some refugees, in the shadow of shocking sadness, sang more than usual, prayed louder, invited more friends over for dinner, cooked their parent’s recipes. None of them responded with terrorism.

The Employment Barrier for Trafficking Survivors

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To leave the trafficked sex industry is to encounter many barriers. Among those is the need for employment opportunities and the opportunity to learn a trade while gaining skills to earn an independent income.

Consider this: A woman leaves a trafficker, through his arrest or her own personal escape. This trafficker created total dependence — someone who, amidst abuse and exploitation, provided for her. She usually had no control of this money, and gave over anything she made for his earnings. Her needs are met — but she is completely dependent on him for survival.

Then she is separated from her trafficker, and she has nothing: No income, usually a limited education, and at times minimal job skills to report on a resume. Her survival reflects her strengths and resources — but how does she capture resilience for prospective employers? What does she do when she carries a criminal record history?

One survivor described this experience to me, saying, “I look horrible on paper.”

Please, Do Not Let Paris Be Another 9/11

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Just like you, I was horrified when I learned of the terror attacks in Paris on Nov. 13. The scale, precision, and barbarity of these crimes are hard to fathom.

My first reaction was sadness for the victims and a desire for peace. My second was a sense of mild panic. If they can do this in Paris, they can certainly do it in my city!

My third reaction, one I’m not particularly proud of: I thought about how much I’d like to see the people responsible for these acts hunted down and destroyed.

I’ve been thinking a lot about 9/11 lately. I remember the way that we as a nation went through a similar three-step process. We went from shock and sympathy to fear and paranoia, and finally to the conviction that we must annihilate those who attacked us.

It all happened so quickly.

How to Listen to Trafficking Survivors

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Our initial vision included a basic goal of raising awareness and seeking to coordinate efforts for a unified response that would comprehensively address this form of modern-day slavery through prevention, awareness, action, and aftercare. But as our awareness efforts soon led many trafficking survivors to us, statistics and stories were replaced with personal, local faces that would need our help and in turn, would change our lives.

Interacting with trafficking survivors is a cross-cultural experience. Many of their stories are riddled with addiction, abuse, neglect, out-of-home placement, loss, rejection, and suffering. (And this does not even begin to address the culture of the commercial sex industry.) The language of “the life,” the rules of “the game”, and the many nuances of a relationship with a trafficker — whether known as daddy, boyfriend, boss, abuser, or lover — are only a few of the cultural differences for a woman coming out of the commercial sex industry.

As I sit with a woman who has secrets, stories, and experiences that are much different than my own, what can I offer? The world views her as dirty and as choosing this lifestyle. Others view her as to be pitied and a cause to be rescued. What does she need? What do we need to understand about women who have a history of prostitution or sex trafficking?

Recently I asked another woman this question. Separated from her trafficker for only two months, she had a fresh understanding.

Forgiving Someone Who Kills Your Loved One Seems Impossible. Until It Isn’t.

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The organization Journey of Hope: From Violence to Healing — co-founded in the early 1990s by Jaeger and fellow activist Bill Pelke — has toured 40 states nationwide and 16 countries overseas. Speakers include a woman whose father was stabbed to death in front of her and a man whose brother was executed by a Utah firing squad. 

The overarching goal of the U.S. movement is to end the death penalty. For some advocates, the mission ends there.

"They don't want to have the murderer over for Sunday dinner," as one advocate puts it. Not every story involves forgiveness.

But many do. In Tulsa, Okla., Edith Shoals, 67, is a victims' advocate for the Oklahoma Department of Corrections and, on the side, organizes support groups for women whose children were murdered. In 1992, Shoals' daughter Lordette, an 18-year-old college student, called Shoals from a pay phone and was murdered in mid-conversation, shot in the back by a carjacker.

"Grieving's not a big enough word for what happens," says Shoals.

"But if you don't forgive, it eats you up from the inside out."

I Was John Howard Yoder's Graduate Assistant. Should I Still Use His Work?

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For me, the question of what to do with Yoder is not only an academic issue but a personal one. I was Yoder’s graduate assistant — and would be his next-to-last — for two years. Academically, how I teach my “War and Peace in the Christian Tradition” course is indebted in great extent to what I learned from him. As evident in numerous footnotes, my scholarship and publications, including for Sojourners, over the last two decades on just war and just policing also owe a lot to both his research and his mentoring.

Nevertheless, after this semester, I am leaning towards Blanton’s recommendation of setting Yoder’s work aside, at least for the foreseeable future. I think it is now possible to rely on the work of others for persuasive defenses of nonviolence and for strong critiques of Niebuhrian realism. I struggled over whether to use one of his books or essays in my course this semester. I hesitated to say anything about Yoder’s misconduct to my students. It took me a while before I did so.

What to do with Yoder? I’m not sure.

Lady Gaga's New Video Shows the Reality of Campus Assault, and How We Can Help

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Unlike her previous music videos, known for their theatrics and intricate dance numbers, Lady Gaga’s new video “ Til It Happens to You” opens on a simple black and white shot of a college dorm. Like most dorms across the country, the walls are sparse cinderblock, the floors are tiled, and the desk and beds are made of heavily lacquered pinewood.

Like many dorms across the country, this set is the scene of multiple sexual assaults. More than one-in-five women are sexually assaulted or raped on college campuses each year. Lady Gaga’s video was made in conjunction with the documentary film on campus rape, The Hunting Ground, and the stories her video portrays are both unique in their details and disconcertingly familiar.

There are harrowing scenes to watch, but the video does not end on the nights of the assaults. Each survivor has to deal with the trauma in her own way. They pull away from their friends. One fears the bathroom and stops showering. The two friends are unable to talk about what happened and one drops out of school.

The Ecology of Trauma: Resilience in a Post-9/11 Nation

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Some social and trauma theorists believe these issues are directly symptomatic of an undiffused, collective trauma around the event of 9/11 — exacerbated by our post-modern, technocratic society, in which our witness of one another is often relegated by social media personas and devices. The environment is controlled, protected, guarded — a false sense of security that instead perpetuates isolation and disconnection. This raises a question as to where, and whether, we are experiencing integrated and authentic community as we heal.

It is widely acknowledged that supportive and caring community is an absolutely necessity in trauma repair. To be sure, the answer is complex and dynamic. But perhaps on this day of remembrance, rather than re-enacting our dissociative narratives, we can attempt to reimagine and embrace courageously an authentic witness — to continue the work towards a restorative, integrative, and peaceful future.

Shelter in the Storm

SV Production / Shutterstock

SV Production / Shutterstock

AN IRAQ WAR VETERAN passes the offering plate after listening to a sermon on Christian persecution in the early church—tales of torture and execution. A 19-year-old student—home for the summer from college, where her first experience at a fraternity party turned violent—listens to her childhood pastor recite the story of David and Bathsheba and David’s subsequent path to redemption. A mother placates her two children with Cheerios and raisins as she struggles through the exhortations to spousal submission, hiding bruised arms under long sleeves in the middle of July.

The Christian story is littered with trauma—from slavery (the Israelites in Egypt) to sexual assault and abuse (Dinah, Tamar, Bathsheba) to the trauma of war (see: much of the Old Testament) to, of course, the crucifixion of Jesus and martyrdom of his disciples.

There is possibly no better resource for understanding the implications of and need for healing from trauma than faith communities pointing to the cross and Jesus’ answer to violence. Both the need and the opportunity are great. But perhaps too often Christians proclaim the message of Easter—victory and restoration—while skipping past the violence and trauma of Good Friday. Some theologies explain away that violence as a necessary component of ultimate salvation—but let’s get to the salvation part, okay?—leaving survivors of trauma who fill our Sunday pews without a touchstone for healing within the very communities that purport to be safe spaces.

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