MeToo-movement

This study examines verbal violence against women in Palestinian domestic relationships, focusing on its psychological, social, and political implications. Analyzing narratives from two Facebook support groups-Ask the Girls of Palestine and Strong Independent Women-the research reveals how verbal abuse functions as a tool of control, dehumanization, and emotional manipulation. A thematic analysis of the words of 18 participants from regions across Palestine (Hebron, Nablus, Jenin, Bethlehem, Salfit) uncovers the role of patriarchal norms, family honor, and motherhood in sustaining abuse. The study highlights how cultural pressures prevent women from seeking help, yet many develop coping mechanisms, including mental reframing and finding solidarity in online communities. These platforms offer anonymous support, empowering women to resist and manage abusive situations while exposing how verbal abuse diminishes autonomy and reinforces patriarchal dominance.

This research paper explores the evolution of women's roles behind the scenes in the Indian cinema industry, contrasting the early days of filmmaking with the contemporary Hindi cinema landscape. By examining the historical context, socio-cultural shifts, and individual case studies, this study aims to highlight the progress and ongoing challenges faced by women in non-acting roles, such as directors, screenwriters, editors, cinematographers and producers. It also considers the impact of broader feminist movements and changing societal attitudes towards gender roles in the workplace. Through a comprehensive review of available literature, interviews, and analysis of film credits, this paper provides insights into the changing dynamics of gender and power in the Indian film industry. By focusing on the less-explored terrain of women's non-acting roles in Indian cinema, this research endeavours to shed light on their indispensable contributions, navigate the challenges they face, and celebrate their achievements. This investigation not only enriches our understanding of Indian cinema's history and development but also contributes to the broader discourse on gender, culture, and media representation, advocating for a more inclusive and equitable film industry.

« Le film rape and revenge par les réalisatrices contemporaines : réappropriation politique d’un genre à l’ère #MeToo ? », dans le cadre du Colloque international « Le cinéma de genre, un cinéma très politique ? », organisé par Damien Darcis, Stéphane François et Amélie Honorez, Université de Mons (UMONS), Belgique, les 20, 21 et 22 février 2025.
Dans les années 1970-80, plusieurs films d’exploitation du sous-genre « rape and revenge » ont établi ce que Pam Cook appelle « le stéréotype de l’héroïne agressive et positive obsédée par la vengeance ». La colère devient un ressort narratif servant à expliquer la violence féminine et son agressivité, rappelant le trope de la « angry woman ». Dans les années 70, ces récits de vengeance, souvent critiqués pour leur profusion de violence et leur voyeurisme, seraient d’abord l’apanage de réalisateurs masculins, occultant une perspective féminine sur la réalité des violences sexuelles, et préférant la mise en spectacle de celles-ci. Mais depuis les années 2000, le « rape and revenge » fait l’objet d’une réappropriation féministe par plusieurs réalisatrices contemporaines avec Revenge (Coralie Fargeat, 2018), The Nightingale (Jennifer Kent, 2018), parfois en subvertissant le schéma narratif-type (Promising Young Woman, Emerald Fennell, 2020). D’autres films, sans être des « rape and revenge movies », en empruntent les codes génériques, tels que Jennifer’s Body (Karyn Kusama, 2009), Monster (Patty Jenkins, 2003) qui réhabilite la figure d’Aileen Wuornos ou Les Femmes au balcon (Noémie Merlant, 2024), Blink Twice (Zoë Kravitz, 2024), Animale (Emma Benestan, 2024). Pour Coralie Fargeat, la scène de viol dans Revenge est « symbolique de toutes les violences – qu’elles soient verbales, psychologiques, physiques, sexuelles, auxquelles les femmes sont confrontées, et avec lesquelles elles ont dû s’habituer à vivre.  » L’héroïne, au départ hypersexualisée et réifiée par le regard masculin, retrouve la possibilité d’être sujet du regard après sa mort et sa renaissance dans le désert, prenant en chasse ses agresseurs en renversant le rapport de domination. Le film de Coralie Fargeat propose une revanche de la figure de la Lolita par une inversion des rapports de force. Une mise en scène qui permettra de réfléchir aux possibilités de renouvellement du rape and revenge, à travers d'autres exemples (Promising Young Woman, Blink Twice, Animale).

My paper/chapter is on a question I have been writing about for the past couple of decades: What should we do with the ample and undisputable evidence of a great mystics like Rumi’s sexist, women-hating, racist, elitist, male-supremacist? Is it too much to expect recognition of the inherent dignity of all humans, regardless of their gender, sex, social status, or religious loyalties from a great mystic who by all accounts has ascended to the heights of spiritual worlds and has delved into the depths of human soul? I think not. Of course I am not judging him by our standards, but by his own standard of Quran and example of the Prophet, which I have argued he fails miserably. We should ask: Can we separate Rumi from his characters flaws? And what is the relevance of Rumi (or other “masters of the path”) to our contemporary concerns? My answer is twofold:
1- With the #MeTooMovment we have the vocabulary to say, to the extent that the artist and his art support a violent, unjust, sexist structure, the distinction between art and the artist breaks down. Moderated only by the degree of our passion for justice and compassion, the relevance of Rumi to our lives lies in our honest assessment of the man, his ideas and the structures of injustice they support. I do not think Rumi is relevant to our time and our concerns. I am certain that because of his inexcusably harmful beliefs and ideas he was harmful to his own time in so far as he upheld and perpetuated elite male supremacist, patriarchal, sexist, and racist aspect of his culture. We should then be asking ourselves, why do we need a guide in the spiritual path, especially where in the case of Islam and some branches of Sufism no intermediary with the higher powers is admitted and necessary?
2- Lets not excuse characters flaws of a globally celebrated mystic like Rumi by distinguishing his shortcomings from his mystical claims, because it is his mystical “knowledge” that gives him the audacity to be so certain about, for example, inherent inferiority of women or slaves, or Jews (despite clear evidence of the Quran and Sunnah to the contrary). This is the common problem with mystical claims to spiritual achievements, not only they are not guarantees against intellectual and personal failings, they coverup and in fact boost the man’s faults. Just think of the many contemporary instances of abuse and exploitation of vulnerable people by religious-spiritual leaders, or in grander scale think of swindler imposters I put in the same category as Rumi: Bikram Choudhury of Bikram Yoga, Mharishi Mahesh Yogi of Transcendental Meditation, even Mahatma Gandhi; or for my Iranian homies, think of one of the nastiest dictators of our time, Iran’s Ayatollah Ruhollah Khomeini whose brutally deadly politics were an extension of his mystical claims and not separate from his exquisite poetry about selfless love, wine and mystic union.

De nombreuses variables idéologiques influencent les changements attitudinaux post-metoo à l'égard des violences sexuelles . S'intéresser à l'idéologie sous-jacente aux témoignages de violences sexuelles sur les réseaux sociaux, permettrait de saisir l'évolution de l'effet du #Metoo sur les témoignages ayant euxmêmes lancés le mouvement. Une analyse psychosociale de ces témoignages, s'appuyant sur des outils lexicométriques, nous a permis de saisir des « mondes lexicaux » (Kalampalikis, 2003, p.151) et leurs évolutions.

Ce dossier aborde de front le problème des violences sexistes et sexuelles, mais aussi les luttes et les reprises de pouvoir que la littérature permet d’amorcer de ce point de vue. Il s’agit d’interroger à la fois les fonctions dévolues à la littérature dans des récits et romans francophones contemporains (porter au jour des thématiques « silenciées », minorisées ; réparer des destins brisés ; relier, créer du commun autour d’expériences similaires) et les formes par lesquelles ces fonctions dédiées sont rendues manifestes. Les contributions de l’ensemble repensent les enchevêtrements complexes entre sexualités, violence et reprise de pouvoir au regard de ce que la littérature en dit, mais aussi à la lumière de ce qu’elle leur fait, pour examiner in fine ce que l’on dit des sexualités au nom de la littérature. Le dossier est composé d’articles d’Anne Grand d’Esnon, Jérôme David, Marie-Jeanne Zenetti, Frédéric Guignard, Manon Delcour, Anne-Claire Marpeau, Joséphine Vodoz, Isabelle Boisclair, Charlotte Thevenet, Béatrice Vernier, Florian Alix, Marion Coste, Thomas Muzart, Ferdulis Odome Angone, Alice Botarelli, d’un entretien avec Souad Labbize, et de cartes blanches signées Lisette Lombé et Emilie Notéris.

Any form of sexual assault stems from the intersection of power, patriarchal structure and gender. While different countries take different measures to tackle cases of sexual assault, cases continue to rise like a pandemic. This study is a revisit to the # Metoo Movement that took the catbird seat in 2017 after Tarana Burke founded it in 2006. Although the #Metoo movement started with women calling out names of abusers, the movement was not confined to female voices alone. It helped expose the cases of sexual abuse across all genders. Taking examples of various instances of sexual assaults against gender across societies, committed under the bulwarks of power, domination and (or) patriarchy, and the newly emergent ways of exploitation of gender, such as Catfishing and Love Jihad, this communication aims to probe whether the #Metoo movement has faced backlash or is simply a rhetoric or both.

Matthias Ruoss und Isabelle Schürch haben für die Zeitschrift traverse mit Prof. Dr. Julia Herzberg (Leipzig), Dr. Marie Huber (Marburg), Kathrin Meißner (Berlin), Janine Funke (Potsdam) und Dr. Claudia Roesch (Konstanz) gesprochen. Sie haben gemeinsam die Initiative #metoohistory gestartet, die Machtmissbrauch und sexuelle Belästigungen an Universitäten bekämpft.

https://revue-traverse.ch/interview-mit-den-initiatorinnen-von-metoohistory/

The decision to share deeply personal experiences of sexual violence publicly is complex and multifaceted. This study provides valuable insights into this phenomenon. Interviews conducted with fifteen victims of sexual assault in Israel provide insights into the decision-making pathways of victims. The existing literature on sexual victims of sexual assault in Israel offers insights into their decision-making pathways but often lacks integration between theoretical concepts and practical outcomes. This article contributes to this field by proposing a detailed cognitive map that illuminates the specific decisions made by victims in choosing where to disclose their assault. The cognitive map presented in this study provides a comprehensive view of victims’ decision-making pathways. This study is part of a larger research project that involves interviewing communication consultants and analyzing posts from the social network platform Instagram to better understand the perceptions and behaviors of sexual assault victims. The interviews brought up four main themes: the existence of communicative justice and its importance as an arena for achieving justice; social media is critical for achieving justice, sometimes even more than the institutional arena; procedural justice is more important than outcome justice; voice is a leading principle in procedural justice principles.

Defamation law has in recent years become yet another site of legal contestations around sexual harm. A 2020 report found that in the United States alone, over 100 defamation lawsuits have been brought by a person accused of sexual misconduct or abuse against their alleged victims since 2014. The turn to defamation has only intensified since the emergence of #MeToo      in 2017: many women who said #MeToo and named their harasser were then sued for defamation. In other cases, women who said #MeToo have themselves sued for defamation where their alleged harassers called them liars. Defamation law has emerged as both a sword and a shield, on both sides of the allegations, and a new contested site of the tenacious she said/he said struggles.  This turn to defamation, like #MeToo itself is global in scope.  In this chapter, we look at three high profile #MeToo defamation cases following public allegations of sexual harassment: Meesha Shafi’s allegations against Ali Zafar in Pakistan; Priya Ramani’s allegations against M.J. Akbar in India; and Amber Heard’s (unnamed) allegations of domestic violence against Johnny Depp in the United States. In each, a woman’s MeToo declaration ignited a firestorm of litigation, including civil defamation and sometimes criminal defamation, alongside counter defamation actions. Social media played a key role in influencing the ways in which narratives were presented and in the process, were productive of sexual speech. The role of social media has reshaped and complicated the ways in which #MeToo cases and defamation are understood in the courtroom, beyond the binary of free expression and censorship

Nearly 5 years have passed since the #MeToo movement's worldwide impact. In the meantime, many serious issues have surfaced, with considerable global backlash in response to claims concerning gender equality. How did the #MeToo movement change the world, especially in terms of its responses to sexual violence? How does it relate to various other social movements? How has it affected feminist scholarship or state policies?

Women experiencing intimate partner violence are overrepresented in Australian churches. National research indicates women do not approach their congregation to report violence, and that clergy across denominations lack the confidence to deal with both women (victimsurvivors) needing referral, and male (perpetrators) needing to be held accountable or access behaviour change programs. In Victoria, the State government funds multi-faith and ecumenical efforts to address intimate partner violence in faith settings. Whilst family violence prevention and response training occur within mainstream denominations, this training does not translate into discipleship or liturgical documents. Where training does occur, denominations modify professional family violence prevention resources to suit their theologies, even where these theologies further harm women. This paper considers how revising Anglican liturgical resources can be more effective in naming, lamenting, and grieving intimate partner violence where both victim-survivors and perpetrators worship in gathered communities.

Le mouvement #BalanceTaStartUp, qui s’apparente à un « MeToo au travail », a permis depuis 2021 d’exposer anonymement les abus de pouvoir et les discriminations du monde des entreprises en démarrage en France (les startups). Cependant, malgré son objectif de responsabilisation des victimes et d’éducation au droit, le mouvement est plombé par des interactions en ligne négatives qui révèlent des dynamiques d’injustice épistémique. Les commentaires acerbes de certains utilisateurs et utilisatrices, assimilant le mouvement à un tribunal public, discréditent les témoignages publiés et créent une atmosphère de rejet, obligeant les travailleurs et les travailleuses à s’engager bénévolement dans la modération des contenus.

En analysant spécifiquement les dynamiques d’interaction dans les commentaires au sein de #BalanceTaStartUp, l’article met en évidence la perturbation constante causée par la résurgence de l’injustice épistémique au sein des plateformes numériques publicitaires. Il souligne également la façon dont les internautes réactionnaires emploient des stratégies de dévalorisation pour contrer les mouvements progressistes, enfermant ainsi les travailleurs et les travailleuses dans des processus humiliants qui invalident leurs voix et leurs connaissances.

CESNUR and Soteria International are two organizations claiming to fight for human spiritual rights.
In this study we analyze their behavior in the the ATMAN-MISA case. Bivolaru the guru of ATMAN-MISA and now also the Stoians are accused of serious human right violations.
In this study we show beyond doubt that these two human rights organizations are not objective in their actions and we show that most of their members are actually part of the ATMAN-MISA organizations. So it is really their own organization supporting themselves under a different name. This is one of the many tricks this cult is playing to manipulate the public opinion but mostly to manipulate their own followers.

Feminist legal theory emerged from second-wave feminism to challenge the inherent biases and patriarchal structures within legal systems. It critiques traditional legal theories that often overlook or marginalize women’s experiences, advocating for a more equitable legal framework. This theory remains relevant in the 21st century, as laws in many jurisdictions continue to discriminate against women, either explicitly or through their failure to account for gender-specific experiences.

While progress has been made, feminist legal theory reveals that legal systems remain steeped in male-centric perspectives. Not only do patriarchal interpretations persist, but the gap between formal legal equality and substantive gender justice continues to widen.

This paper explores the evolution of feminist legal theory, identifying key debates such as the reformist-radical divide and the sameness-difference controversy, which highlight the varying approaches to achieving gender equity in law. Additionally, it emphasises the growing importance of intersectionality in understanding the complex layers of discrimination faced by women from diverse backgrounds.

Ultimately, this analysis argues that feminist legal theory remains indispensable in the pursuit of social justice. It continues to challenge and reshape legal systems that perpetuate inequality, making it more crucial than ever in advancing gender justice in an evolving global society.

There is a wave in sociology, anthropology and other similar fields where researchers try to understand the internal perspective of the groups they study.
Woodbine and Gadini are trying to strike a balance between the reflective incredulity of those who do not share the beliefs of those communities and total acceptance from members of communities.
You might think that Massimo Introvigne, an Italian sociologist, does the same kind of research when talking about new religions and discusses “sects” focused on the idea of sacred eroticism, which suffers from conflict with ordinary social norms.
Where Woodbine and Gadini would decisively go into details and ask questions about the difficult points of the beliefs of those involved, Andreescu and Introvigne accept the superficial level that is offered to them.

Le Consentement Vanessy Springory – post-traumatyczne świadectwo relacji z pisarzem Gabrielem Matzneffem gdy miała lat 14 a on 50, okazało się katalizatorem wypartej pamięci o „epoce przyzwolenia” lat 70. i 80. Znacząca część francuskiego środowiska intelektualno-artystycznego wspierała wówczas dyskurs pro-pedofilski przy milczącej zgodzie ogółu społeczeństwa. Autor analizuje aktualną debatę w kontekście ruchu #MeToo, rewizji dziedzictwa Maja ’68 a także uwikłania samej literatury w gloryfikację erotyczno-pedagogicznych związków dojrzałych z niedojrzałymi. Obecną zmianę paradygmatu – zmierzch epoki „zabraniającej zabraniać” (a tym samym sankcjonującej „kulturę gwałtu”) i początek nowej, w której „nie przyzwala się przyzwalać” przedstawia w duchu „prześnionej rewolucji” i dramaturgii poszukiwania „skradzionego listu”.


Vanessa Springora’s Le Consentement, a post-traumatic testimony of her relationship with the writer Gabriel Matzneff, when she was 14 and he was 50 years old, proved to be a catalyst for the repressed memory of the “era of consent” of the 1970s and 1980s. At the time, a significant part of the French intellectual and artistic community supported the pro-pedophile discourse with the tacit consent of the general public. The author analyzes the current debate in the context of the #MeToo movement, the revision of the legacy of May ’68, and the entanglement of literature in the glorification of erotic- pedagogical relationships between the mature and the immature. The current paradigm shift – the twilight of the era of “forbidding to forbid” (and thus sanctioning “rape culture”) and the beginning of a new one, in which “one does not consent to consent” is presented in the spirit of the “dreamed-through revolution” and the drama of the search for the “stolen letter.”

Author: J. Dwayne Howell
Publisher: CBE International

A few years ago, I found several colleagues across various schools in deep discussion over the question of Bathsheba's innocence or guilt in 2 Samuel 11. This was on the theologically astute site known as Facebook. As I read the comments, I offered my insights, given that one of my dissertation chapters is on David and Bathsheba. I have thought about this discussion, often asking: why is there a need to save David at the cost of blaming Bathsheba?

This paper explores whether and how consumers respond to global social movements challenging systemic discrimination and stereotypes. We examine the impact of the #MeToo movement on the market for products with stereotypical markers of femininity. Our analysis of high-frequency stockout and price data from a leading global fashion retailer spans from January 2017 to December 2018 and covers 32 countries, or 89% of the Organization for Economic Cooperation and Development (OECD) population. Using a triple-difference approach across time, countries, and products, we identify changes in product-level stockouts, corresponding to a drop in the purchase of stereotypically “feminine” items. Our findings suggest a sudden shift in demand, with no immediate adjustments in product assortments or pricing. We discuss potential driving mechanisms, as well as implications for product management and marketing in marketplaces where segmentation is gender based.

This research examines the situation of women and the initiatives implemented to support women in the audiovisual sector in Europe in light of the #MeToo movement. Our study is grounded in critical feminist cultural theory. We engaged primarily in secondary data analysis of two study objects: (1) reports and studies that highlight the situation of women and (2) secondary data on initiatives and practices that aim to change the situation of women. We also conducted eight interviews. Although the representation of women in the audiovisual sector is still estimated to be 20–30%, there exist initiatives and actions aiming to support women by different means to reach equality in the labour market, tackle sexual harassment and gender stereotyping, and create visibility. These initiatives include networking opportunities, mentoring and training programmes, regulatory measures, psychological and legal support, and data gathering and provision. The success of the initiatives can depend on the organisational and funding structure/public support. Most initiatives involve NGOs, public service broadcasters (PSB), film festivals, public institutions, and film funding bodies. Finally, we recommend going beyond the notion of visibility while adopting an intersectional approach to action and data collection.

How did the developed state of the developing nation respond to the #MeToo campaign is a little paradoxical. First thing at the national level most of the weeklies and magazines newspapers covered #MeToo as a cover story between October and November 2018. The main reason behind this is the resignation of a Union Minister due to #MeToo that was very controversial and novel to Indian political scenarios. The national-level weeklies and magazines like Frontline, Outlook, Outlook Anniversary special edition, The Week, international magazines like TIME, reported the #MeToo story several times. Most of them were on the cover page and a cover story.

Im Zeitalter der Aufklärung beginnen die Philosophen von einem Sex in der Ehe zu träumen, der dem bürgerlichen Ideal der Freiheit entspricht. Nicht die triste Pflichterfüllung, wie sie im Eherecht gefordert war, sondern ein »zärtliches« Verführungsspiel sollte von jetzt an zum Liebesakt führen. Schmerzhaft genau zeichnet Johannes Kleinbecks Geschichte der Zärtlichkeit nach, von welchen Sehnsüchten und Ängsten Rousseau, Kant, Hegel und später auch Freud angesichts einer freien Aushandlung des Beischlafs heimgesucht worden sind. In ihren rastlosen Ausführungen zu der Frage, wie Frauen Zärtlichkeit äußern dürfen und wie nicht, entdeckt er ein Kernstück bürgerlicher Philosophie, das sich nicht von einer spezifisch modernen Form patriarchaler Machtausübung trennen lässt. Die zunehmende Entrechtung des ehelichen Beischlafs geht mit dem Beginn einer Entwicklung einher, die uns bis heute umtreibt: Die männlichen Privilegien finden sich immer weniger ausschließlich über rohe Gewalt oder die Zwänge des Rechts, dafür aber immer mehr über ein dem Anschein nach freies Spiel von Blicken, Gesten und Worten abgesichert.

This book argues for the critical potential of locating the girl as the subject-position and voice of legal critique. Law’s imaginary is notoriously limited in its ways of thinking through and adjudicating gender violence. Law, Culture and the Girl argues that ‘the girl’ is a key figure through which to understand, theorise and challenge law’s relation to this violence. Law, Culture and the Girl explains the meaning and significance of the figure of the girl to legal, political and critical projects centred on trauma and responsibility. The book offers new readings of exemplary cultural texts that thematically deal with law’s adjudication of violence against girls, emphasising the ways these texts challenge dominant ways of thinking and doing law, jurisdiction, violence, race and gender.

Law and the Girl explores radical cultural figurations of the girl in fiction, films and TV series, and demonstrates the critical potential of these works in understanding and providing counter-narratives to dominant legal and cultural imaginaries. These works provide ways to not only critique existing law, but to theorise emergent forms of law-making. Law and the Girl contributes to transnational, interdisciplinary jurisprudence, based on an engagement between law and literature, feminist legal critique, studies of representation, and critical legal studies.

Authors: Eun Ju Son, Emily A. Harris, & Sari M. van Anders. Given feminist backlash and stigma in society, whether people would publicly say that they are a feminist might depend on their social context, which could have implications for understanding who identifies as a feminist and why, as well as community and coalition-building. We therefore tested whether disclosure of feminist identity varies across interaction contexts and by gender/sex, given some gender/sex-specificities to stigma about feminist identity. In our study, we asked women, men, and nonbinary people who are feminists (N = 640) about their willingness to disclose their feminist identity in eight interaction contexts: immediate family, extended family, friends, partners, work, strangers, anti-feminists, and pro-feminists. Results revealed substantial intra-person contextual variability in feminist identity disclosure, suggesting participants' decision to disclose their feminist identity varies across contexts. In general, participants were most reluctant to disclose their feminist identity to a stranger, with anti-feminists and work contexts showing the next greatest likelihood to not disclose. Finally, participants were most likely to share their feminist identity with their immediate family, friends, pro-feminist, and romantic partners. We also examined the disclosure pattern for each gender/sex group (women, men, and nonbinary participants). Results emphasize that holding a feminist identity might not necessarily lead to identity disclosure and that disclosure decisions may depend on contextual pressure and gender/sex considerations.

In her play Prima Facie, playwright and lawyer Suzie Miller uses theatre to critique legal responses to sexual violence. This article thus offers an analysis of the play as both feminist theatre and feminist advocacy. We examine the rhetorical and performative strategies it deploys, arguing that they are effective because they mobilise long-standing feminist tropes which use a representative figure of the traumatised victim and the repetition of statistics to position the audience as potential victims of violence. Such strategies, however, fail to account for the complexity of sexual violence, intersectional understandings of it, or its relationship to other structural forms of harm that flow from turning to the state, as articulated by Black feminist scholars. These limitations also function in the play's loop between an indictment of law's failings and recuperating the law as a privileged site for responding to sexual violence. We read this tension as exemplifying the play's enactment of a cruelly optimistic relationship to law, which is, we argue, a recurring feature in feminist cultural advocacy around sexual violence. However, we also suggest that reading the play through the words of its protagonist can open visions of justice beyond what Carol Smart has described as the 'siren call of law'.

The aim of this talk is to shed some light on the sex abuse scandal of Johnny Kitagawa and his talent agency Johnny & Associates (hereafter “Johnny’s”). First, it looks at the role of the Japanese media during the scandal development. Here, the difference will be made between the “outside-media” (weeklies, foreign press) that were the first to expose the Johnny’s scandal, and the “inside-media” (dailies, TV broadcast) that were persistently ignoring the scandal. Largely owing to this, Kitagawa was able to sidestep allegations of abuse for decades. Next, the commentary touches upon the institutional power of the Johnny’s agency within the network of Japanese power circles. Importantly, this power-network becomes decisive in soft-pedaling the scandal, or fueling the hype. Further, it looks at the nature of structural exploitation at Johnny’s and the issue of whistleblowing in Japan. One section is dedicated to the issue of sexual abuse in Japan and the West. Next, the commentary offers a performance analysis of the Johnny’s press conference and points to the ritualized quality of televised confessions. Finally, it touches upon the issue of scandal consequences and offers two viewpoints on the aftermath of the Johnny’s scandal: optimistic (i.e. the scandal will change things for the better) and pessimistic (i.e. the scandal will not be much transformative).

After the fall of communism in Romania in beginning of the 90’s a Romanian guru called Gregorian Bivolaru founded a yoga school called MISA: Mission for Integrating the Self in the Absolute - A neo tantra movement mixing Indian Yoga & Tantra with orthodox Christianity and New Age. Internationally the school operates on the umbrella organisation ATMAN and has yoga schools in many countries under different names.
The School has been investigated in Romania for illegal practices which resulted after many year in the conviction of Bivolaru for sex with a minor for which he spend many years in jail. After his release he went back to Paris continuing his “business” in sexual initiating women into his doctrine.
But he also was investigated by many other countries and Finland put him on the most wanted list of Interpol. International investigation resulted into his arrest again in Paris in November 2023 together with 5 of his servants. The accusations include rape and human trafficking.
In this research we show the typical cult tactics that are used by this organisation and analyse their responses to the event of the arrest of their guru. This research is of immense importance because people and especially women can learn how sects and cults manipulate their followers and slowly warming them up to let them do things they would never have done if not having received a long and intense indoctrination of the cult and its guru.

El mito de Medusa se constituye como uno de los mitos más interdisciplinarios que han nacido de la cultura griega. Y es que no sólo las fuentes literarias son estudiadas para abordar el mito de la Gorgona, sino que también se han hecho investigaciones sobre esculturas, pinturas, tallados en madera y hasta mosaicos con la famosa cabeza plagada de serpientes. Desde la Medusa de Rondanini, en el que se basó el famoso logo de la marca de ropa italiana Versace, hasta las pinturas del Renacimiento, la iconografía del gorgoneion fue cobrando múltiples
significados con el pasar de los años. Recientemente, también se han visto reescrituras del mito en la literatura llamada Young Adult, considerada por muchos críticos el fenómeno editorial más notable de las últimas dos décadas. En estas versiones, prima el cuestionamiento de la dicotomía Perseo-héroe/Medusamonstruo, con el propósito de cambiar la perspectiva desde la cual se narra, y otorgarle subjetividad al personaje no-humano, de modo similar a lo que en su momento hizo Borges en “La casa de Asterión”. Esto ha dado lugar a múltiples interpretaciones de Medusa como víctima, en especial, como víctima de violencia sexual, más que como victimaria. Nos proponemos rastrear en las fuentes de la
antigüedad grecolatina las descripciones físicas que se hicieron de Medusa en primer lugar, para poder estudiar la transformación que sufrió su imagen posteriormente. Estos nos permitirán comprender aún mejor el abordaje que se está realizando en los últimos años y dar cuenta de la pervivencia de los mitos griegos en la actualidad.

Open Access. This report presents the findings from a University of Otago research project. Summary The projects seeks to give voice to male victims of sexual abuse through interviews with eight young men involved with the Sodalicio movement in Peru. The aim of this research is to explore the impact of church-related sexual abuse on each of the interviewees and to identify the short and long-term psychological and spiritual consequences associated with it. We are grateful to all the interviewees for their willingness to participate in this project, and to everyone who helped us in this process in different ways. The limited scale of the project means that the findings cannot be readily generalised, but they support the widely shared conclusion that the damage caused by institutional sexual abuse is often traumatic and profound, and that this is frequently heightened when perpetrators have a religious standing and authority. Despite this, none of the interviewees was given effective pastoral support by the church for years, till the scandal exploded and reached the press. The impact on religious faith varied, and this partly reflected the degree to which the participant identified himself as religious. For participants who did not consider themselves religious, the abuse confirmed their aversion to religion. Participants who previously considered themselves religious, spoke of profound challenges to their faith. One described the impact as ‘catastrophic’ and felt abandoned by God as well as abandoned by the church. Another spoke of his faith being snatched away by a clerical penis. Recognition of different spiritual consequences should be included alongside attention to physical and psychological consequences. Understanding how the physical, psychological and spiritual often occur together, and can magnify each other, needs to be part of a holistic pastoral response to these traumatic experiences.

The article proposes to reflect, from the novel by Virginie Despentes, Cher connard, on the ins and outs of the different types of aggression in the context of our post-meToo era, where social networks expose both the victim and the aggressor. The causes (personal dissatisfactions, frustrations) are related to various forms of outbursts (sexual, verbal, addictive) in order to show how writing and literature can or cannot have a therapeutic effect.

A l’occasion de son 10e anniversaire, la revue "Genre en séries: cinéma, télévision, médias" organise à Paris en novembre 2025 un colloque sur "#MeToo français dans le cinéma et les médias. Contribution à la fabrique d’un objet de recherche universitaire".

Nous souhaitons, comme d’autres disciplines avant nous, investir ce terrain en lien avec les sociétés savantes représentatives des études de cinéma et audiovisuel, mais aussi les collectifs et associations professionnelles et de la société civile.

Propositions en français ou en anglais à adresser d’ici au 10 décembre 2024 à [email protected].

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To mark its 10th anniversary, the "Genre en séries: cinéma, télévision, médias" journal is organizing a conference in Paris in November 2025 on "French #MeToo in cinema and the media. Establishing an academic research subject".

Like other disciplines before us, we want to invest in this field in collaboration with learned societies representing cinema and audiovisual studies, as well as professional and civil society collectives and associations.

Proposals in French or English to be sent by December 10, 2024 to [email protected].

This study discusses the problem of sexual harassment that occurs in South Korea, where it is often discussed but the culture in South Korea is an obstacle to resolving or reducing the crime of sexual harassment. So in 2018 South Korea adopted a movement that fights for victims of sexual harassment, the #MeToo movement. The objective of study then discusses the role of the #MeToo movement in fighting for the rights of victims of sexual harassment. The concept used is the Global Civil Society, Patriarchy Culture and Sexual Harassment. The research method is qualitativedescriptive, with data collection through literature study such as journals, books, article and other literature. The data analysis involved four stages there are data collection, data reduction, data presentation and drawing conclusion. The results of the study found that the #MeToo movement helps or builds confidence and security for victims so that victims can report their sexual harassment acts, help victims to get legal justice, and then form solidarity between victims, the communities and the government to stand on the side of the victims.

Vystoupení iniciativy NE!MUSÍŠ TO VYDRŽET před budovou pražské  DAMU vyvolalo celou řadu reakcí, polemik a diskusí v různých částech  mediálního a akademického světa. V této situaci horečné diskuse mohlo být pro mnohé (i pro autory a autorky tohoto textu) obtížné se zorientovat. Následující text je výsledkem naší relativně systematické snahy po vytvoření základní (byť provizorní a dočasné) mapy, podle níž bude možno se v situaci vyznat lépe. Nyní náš pokus o analýzu předkládáme vám, čtenářkám a čtenářům, ke kritickému posouzení.