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List of Paraphilias
List of paraphilias Paraphilias are sexual interests in objects, situations, or individuals that are atypical. The American Psychiatric Association, in its Paraphilia Diagnostic and Statistical Manual, Fifth Edition (DSM), draws a Specialty Psychiatry distinction between paraphilias (which it describes as atypical sexual interests) and paraphilic disorders (which additionally require the experience of distress or impairment in functioning).[1][2] Some paraphilias have more than one term to describe them, and some terms overlap with others. Paraphilias without DSM codes listed come under DSM 302.9, "Paraphilia NOS (Not Otherwise Specified)". In his 2008 book on sexual pathologies, Anil Aggrawal compiled a list of 547 terms describing paraphilic sexual interests. He cautioned, however, that "not all these paraphilias have necessarily been seen in clinical setups. This may not be because they do not exist, but because they are so innocuous they are never brought to the notice of clinicians or dismissed by them. Like allergies, sexual arousal may occur from anything under the sun, including the sun."[3] Most of the following names for paraphilias, constructed in the nineteenth and especially twentieth centuries from Greek and Latin roots (see List of medical roots, suffixes and prefixes), are used in medical contexts only. Contents A · B · C · D · E · F · G · H · I · J · K · L · M · N · O · P · Q · R · S · T · U · V · W · X · Y · Z Paraphilias A Paraphilia Focus of erotic interest Abasiophilia People with impaired mobility[4] Acrotomophilia -
2018 Juvenile Law Cover Pages.Pub
2018 JUVENILE LAW SEMINAR Juvenile Psychological and Risk Assessments: Common Themes in Juvenile Psychology THURSDAY MARCH 8, 2018 PRESENTED BY: TIME: 10:20 ‐ 11:30 a.m. Dr. Ed Connor Connor and Associates 34 Erlanger Road Erlanger, KY 41018 Phone: 859-341-5782 Oppositional Defiant Disorder Attention Deficit Hyperactivity Disorder Conduct Disorder Substance Abuse Disorders Disruptive Impulse Control Disorder Mood Disorders Research has found that screen exposure increases the probability of ADHD Several peer reviewed studies have linked internet usage to increased anxiety and depression Some of the most shocking research is that some kids can get psychotic like symptoms from gaming wherein the game blurs reality for the player Teenage shooters? Mylenation- Not yet complete in the frontal cortex, which compromises executive functioning thus inhibiting impulse control and rational thought Technology may stagnate frontal cortex development Delayed versus Instant Gratification Frustration Tolerance Several brain imaging studies have shown gray matter shrinkage or loss of tissue Gray Matter is defined by volume for Merriam-Webster as: neural tissue especially of the Internet/gam brain and spinal cord that contains nerve-cell bodies as ing addicts. well as nerve fibers and has a brownish-gray color During his ten years of clinical research Dr. Kardaras discovered while working with teenagers that they had found a new form of escape…a new drug so to speak…in immersive screens. For these kids the seductive and addictive pull of the screen has a stronger gravitational pull than real life experiences. (Excerpt from Dr. Kadaras book titled Glow Kids published August 2016) The fight or flight response in nature is brief because when the dog starts to chase you your heart races and your adrenaline surges…but as soon as the threat is gone your adrenaline levels decrease and your heart slows down. -
Skoptsy") Sect in Russia History, Teaching, and Religious Practice Irina A
International Journal of Transpersonal Studies Volume 19 | Issue 1 Article 11 1-1-2000 The aC strati ("Skoptsy") Sect in Russia History, Teaching, and Religious Practice Irina A. Tulpe St. Petersburg State University Evgeny A. Torchinov St. Petersburg State University Follow this and additional works at: https://digitalcommons.ciis.edu/ijts-transpersonalstudies Part of the Philosophy Commons, Psychology Commons, and the Religion Commons Recommended Citation Tulpe, I. A., & Torchinov, E. A. (2000). Tulpe, I. A., & Torchinov, E. A. (2000). The asC trati (“Skoptsy”) sect in Russia: History, teaching, and religious practice. International Journal of Transpersonal Studies, 19(1), 77–87.. International Journal of Transpersonal Studies, 19 (1). http://dx.doi.org/10.24972/ijts.2000.19.1.77 This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. This Article is brought to you for free and open access by the Journals and Newsletters at Digital Commons @ CIIS. It has been accepted for inclusion in International Journal of Transpersonal Studies by an authorized administrator of Digital Commons @ CIIS. For more information, please contact [email protected]. The Castrati ("Skoptsy") Sect in Russia History, Teaching, and Religious Practice Irina A. Tulpe Evgeny A. Torchinov St. Petersburg State University St. Petersburg, Russia This paper outlines the history of the Russian mystical Castrati (Skoptsy) sect and suggests a brief analysis of the principal religious practice of the Castrati: their technique of ecstatic sessions (radenie). The Castrati sect was related to the sect of Christ-believers (hristovovery or hlysty) in the second part ofthe eighteenth century, and borrowed their practice of the ecstatic dances. -
Bi Women Quarterly Vol
Winter 2019 Bisexuality & Disability Bi Women Quarterly Vol. 37 No. 1 A publication of the Boston Bisexual Women’s Network, for women everywhere Pap Smears & Paint Parties: A Journey Toward Embracing My Bisexuality By Sara Krahel This year I finally came out to my best friend as bisexual. But first, I have to tell you about my first pap smear. You see, I have cerebral palsy and my legs often spasm when I get uncomfortable or nervous. I was certainly nervous going into the appointment because I knew there would be issues with those infamous stirrups. It was the day that changed my life. Let me set the scene: it is the day of the fated pap smear. I had hooked my arms around one leg in a death grip, a nurse was holding the other, as the gynecologist was performing the procedure as fast as she could. In this circumstance it was not just my legs that seized up, it was my entire lower body, including my vagina. I was visibly sweating and red in the face, trying to hold onto my twitching right leg. The doctor noticed me struggling and told me to “relax and breathe.” I rolled my eyes, knowing that it wouldn’t magically make my entire body stop spazzing, but I took a deep breath to be a good sport. It did not help with the spasms. Although the doctor and nurse were medical professionals, they didn’t get that I couldn’t relax in this compromising position. Can anyone truly relax with strangers holding on to their legs and looking at their genitals? No. -
Binet USA Logo
BiNet USA Logo. BiNet USA Encyclopedia Copyright © 2015, glbtq, Inc. byEntry Claude Copyright J. Summers© 2009 glbtq, Inc. Reprinted from http://www.glbtq.com BiNet USA describes itself as "America's umbrella organization and voice for bisexual, pansexual, fluid and all other of us 'somewhere in between' people as well as their lesbian, gay, transgender, 'straight but not narrow' and questioning friends and allies." The organization works toward the development of a cohesive network of independent bisexual and bi- friendly communities and promotes bisexual, pansexual, and bi-inclusive visibility. It also collects and distributes educational information regarding sexual orientation and gender identity, especially information about and of interest to bisexual and pansexual communities. The oldest national bisexual organization in the United States, BiNet USA was spawned by a gathering of bisexual activists at the National March on Washington for Lesbian and Gay Rights in 1987. In 1990, the North American Bisexual Network, as it was then known, sponsored a national conference in San Francisco. In 1991, the organization changed its name to BiNet USA. The organization has an impressive online presence through its participation in most of the social networking venues and through its own website: www.binetusa.org. A number of online resources are highlighted on the site, which also provides lists of national and local bisexual and pansexual associations, as well as links to many glbtq media, legal, and activist groups and to such specifically bisexual educational and political resources as the Bisexual Resource Center, the American Institute of Bisexuality, and Bialogue, the website and blog of the New York Bisexual Network. -
Sexual Deviance. Theory, Assessment, and Treatment. Second Edition
ANNALS OF CLINICAL PSYCHIATRY BOOKBOOK REVIEWS REVIEWS beginning of this review and provides SSexualexual DDeviance.eviance. TTheory,heory, a thoughtful critique of some issues. It starts by discussing defi nitional AAssessment,ssessment, aandnd TTreatment.reatment. matters and rightfully mentions that the DSM-IV-TR approach is an insti- SSecondecond eeditiondition tutional rather than scientifi c resolu- tion to the defi nition problem in this and other areas (as the authors note, SECOND EDITION of this encyclopedical volume— “there are no votes by the American both editors are psychologists and Chemical Association to determine there are only 4 MDs among the 50 whether oxygen or hydrogen is inside chapter authors. or outside this taxonomy” [p 1]). Th e The second, revised edition of authors and editors also are critical this book consists of 32 chapters. of development of treatments for The first 3 chapters—“Introduc- sexual deviations. Th ey say “we now tion,” “An integrated theory of sex- have a 50-year history of such treat- ual offending,” and “Sexual devi- ments, and it is entirely reasonable to ance over® Dowden the lifespan: reductions Health in Mediaask: What have we got to show for it? deviant sexual behavior in the aging Th e answer, sadly, is very little.” Th e sex off ender”—address some gen- authors state that we must do better Copyrighteral issues. All paraphilias, rape, and and suggest that we “ought to look Edited by D. Richard Laws and William T. For personal use only O’Donohue; The Guilford Press; New York, online sex off ending—including at a macro-organizational level and New York; 2008; ISBN 13: 978-1-59385- exhibitionism, fetishism, frotteur- plan strategies (as opposed to letting 605-2; pp 642; $70.00 (hardcover). -
Gender and SEXUALITY “DISORDERS” and Alexandre Baril and Kathryn Trevenen Sexuality University of Ottawa, Canada Abstract
Annual Review EXPLORING ABLEISM AND of Critical Psychology 11, 2014 CISNORMATIVITY IN THE CONCEPTUALIZATION OF IDENTITY Gender AND SEXUALITY “DISORDERS” and Alexandre Baril and Kathryn Trevenen Sexuality University of Ottawa, Canada Abstract This article explores different conceptualizations of, and debates about, Body Integrity Identity Disorder and Gender Identity Disorder to first examine how these “identity disorders” have been both linked to and distinguished from, the “sexual disorders” of apotemnophilia (the de- sire to amputate healthy limbs) and autogynephilia (the desire to per- ceive oneself as a woman). We argue that distinctions between identity disorders and sexual disorders or paraphilias reflect a troubling hier- archy in medical, social and political discourses between “legitimate” desires to transition or modify bodies (those based in identity claims) and “illegitimate” desires (those based in sexual desire or sexuality). This article secondly and more broadly explores how this hierarchy between “identity troubles” and paraphilias is rooted in a sex-negative, ableist, and cisnormative society, that makes it extremely difficult for activists, individuals, medical professionals, ethicists and anyone else, to conceptualize or understand the desires that some people express around transforming their bodies—whether the transformation relates to sex, gender or ability. We argue that instead of seeking to “explain” these desires in ways that further pathologize the people articulating them, we need to challenge the ableism and cisnormativity that require explanations for some bodies, subjectivities and desires while leaving dominant normative bodies and subjectivities intact. We thus end the article by exploring possibilities for forging connections between trans studies and critical disability studies that would open up options for listening and responding to the claims of transabled people. -
Newsletter from Moldova
· · T H E Ohio Slavic & OHIO East European · SfAlE UNIVERSITY Newsletter Volume 24, No. 4 May-June 1996 Columbus, Ohio Security and Change in the New Eastern Europe: The Perspective from Moldova By Mary Pendleton On Friday,April 12, 1996 Mary Pendle Pruth, the river separating Romania from later to Washington for Congressional ton, U.S. Ambassador to Mol the Moldovan Soviet Socialist Republic. hearings, confirmation, and swearing-in. fonner dova, delivered opening address to We could see guards and it looked just as In the meantime, I was sent to take char the conference •After Warsaw inhospitable as Romania was. Now, the ge of the embassy and, not incidentally, the the Paa: and New Cold War was over and we wondered to stay out of the line of fire. Security Cllange inthe. �m Europe.• foUowing a shortened together how life would be for her on the Shortly thereafter, on July The is 21 version of her other side. "Anything's better than Chisinau signed an agreement with remarks. 1992, Four years ago at the State Belgrade," she said. Yes, there were Moscow, a first step in a long series of De partment in early March 1992, I ran security problems In Moldova but nothing conflict resolution efforts. Since then, into a colleague with whom I had served on the order of those in former Yugos- Moldova has lived through a period often at the American Embassy In Bucharest. lavia. I wished my colleague a safe Ian- described as neither war nor peace but , I knew she was studying Serbo-Croatian ding and went about preparing for my which, in reality is much more peace than in preparation for her next assignment to next assignment which was supposed to war. -
Holy Russia in Modern Times: an Essay on Orthodoxy and Cultural Change*
HOLY RUSSIA IN MODERN TIMES: AN ESSAY ON ORTHODOXY AND CULTURAL CHANGE* Alas, ‘love thy neighbor’ offers no response to questions about the com- position of light, the nature of chemical reactions or the law of the conservation of energy. Christianity, . increasingly reduced to moral truisms . which cannot help mankind resolve the great problems of hunger, poverty, toil or the economic system, . occupies only a tiny corner in contemporary civilisation. — Vasilii Rozanov1 Chernyshevski and Pobedonostsev, the great radical and the great reac- tionary, were perhaps the only two men of the [nineteenth] century who really believed in God. Of course, an incalculable number of peasants and old women also believed in God; but they were not the makers of history and culture. Culture was made by a handful of mournful skeptics who thirsted for God simply because they had no God. — Abram Tertz [Andrei Siniavskii]2 What defines the modern age? As science and technology develop, faith in religion declines. This assumption has been shared by those who applaud and those who regret it. On the one side, for example, A. N. Wilson laments the progress of unbelief in the last two hundred years. In God’s Funeral, the title borrowed from Thomas Hardy’s dirge for ‘our myth’s oblivion’, Wilson endorses Thomas Carlyle’s doleful assessment of the threshold event of the new era: ‘What had been poured forth at the French Revolution was something rather more destructive than the vials of the Apocalypse. It was the dawning of the Modern’. As Peter Gay comments in a review, ‘Wilson leaves no doubt that the ‘‘Modern’’ with its impudent challenge to time-honoured faiths, was a disaster from start to finish’.3 On the other side, historians * I would like to thank the following for their useful comments on this essay: Peter Brown, Itsie Hull, Mark Mazower, Stephanie Sandler, Joan Scott, Richard Wortman and Reginald Zelnik. -
Ending Ignorance, One Circle at a Time
September 15, 2017 | Volume XV, Issue 10 Ending Ignorance, One Circle at a Time BY SAGE PIPER coming soft lights of the multipur- nings spent in Once a month on an early Saturday evening, pose Impact Hub space on North ‘Circle of the fold of a small but powerful vocal transformation is Avenue, diversity consultant J.C. Voices’ airs the Circle taking shape in Baltimore. At a time when the Faulk is facilitating a circle of dia- means join- players on the national scene are brazenly logue which just may be the model diverse ing a group sowing division and putting all minority com- for a ramp way out of the Trumpi- opinions of diverse munities in danger and our local Baltimore an darkness and through the knot- Baltimor- streets are rife with a record number of ho- ted morass of our systematically segregated eans – different races, micides, a new space is quietly being born. and homophobic Baltimore history. And the ethnicities, sexual ori- A now and future safe space. Its birth pangs LGBT community needs to be a part of this entations, incomes, reli- are not always pretty, as it entails connecting connection. gions, ages, and life ex- people who do not occupy the same space in Faulk’s Circle of Voices’ stated goal is periences – who agree Listen, learn, any way in the city. This connection and the to “methodically build systemic structures at the outset to a certain & dispute at a dialogues which follow are raw, complicated, that respect diverse voices, those at the top, set of guidelines. -
Faith on the Margins: Jehovah's Witnesses in the Soviet Union
FAITH ON THE MARGINS: JEHOVAH‘S WITNESSES IN THE SOVIET UNION AND POST-SOVIET RUSSIA, UKRAINE, AND MOLDOVA, 1945-2010 Emily B. Baran A dissertation submitted to the faculty of the University of North Carolina at Chapel Hill in partial fulfillment of the requirements for the degree of Doctor of Philosophy in the Department of History. Chapel Hill 2011 Approved By: Donald J. Raleigh Louise McReynolds Chad Bryant Christopher R. Browning Michael Newcity ©2011 Emily B. Baran ALL RIGHTS RESERVED ii ABSTRACT EMILY B. BARAN: Faith on the Margins: Jehovah‘s Witnesses in the Soviet Union and Post-Soviet Russia, Ukraine, and Moldova, 1945-2010 (Under the direction of Donald J. Raleigh) This dissertation examines the shifting boundaries of religious freedom and the nature of religious dissent in the postwar Soviet Union and three of its successor states through a case study of the Jehovah‘s Witnesses. The religion entered the USSR as a result of the state‘s annexation of western Ukraine, Moldavia, Transcarpathia, and the Baltic states during World War II, territories containing Witness communities. In 1949 and 1951, the state deported entire Witness communities to Siberia and arrested and harassed individual Witnesses until it legalized the religion in 1991. For the Soviet period, this dissertation charts the Soviet state‘s multifaceted approach to stamping out religion. The Witnesses‘ specific beliefs and practices offered a harsh critique of Soviet ideology and society that put them in direct conflict with the state. The non-Russian nationality of believers, as well as the organization‘s American roots, apocalyptic beliefs, ban on military service, door-to-door preaching, and denunciation of secular society challenged the state‘s goals of postwar reconstruction, creation of a cohesive Soviet society, and achievement of communism. -
Clark, Roland. "Missionaries." Sectarianism and Renewal in 1920S Romania: the Limits of Orthodoxy and Nation-Building
Clark, Roland. "Missionaries." Sectarianism and Renewal in 1920s Romania: The Limits of Orthodoxy and Nation-Building. London,: Bloomsbury Academic, 2021. 125–139. Bloomsbury Collections. Web. 26 Sep. 2021. <http://dx.doi.org/10.5040/9781350100985.ch-007>. Downloaded from Bloomsbury Collections, www.bloomsburycollections.com, 26 September 2021, 09:12 UTC. Copyright © Roland Clark 2021. You may share this work for non-commercial purposes only, provided you give attribution to the copyright holder and the publisher, and provide a link to the Creative Commons licence. 7 Missionaries Evangelical groups such as Baptists, Brethren, Pentecostals and Nazarenes saw an enormous difference between themselves and other Repenters such as Seventh-Day Adventists and Bible Students. The Romanian police did not. They categorized all Repenters as criminals, together with a number of other illegal religious movements including Inochentists and Old Calendarists. Officials often confused the Bible Students with Nazarenes in particular, although both movements took pains to distance themselves from each other.1 One report from 1923 claimed that Inochentists and Adventists from Piatra village in Orhei county became over-excited when they saw two rockets in the sky that had been launched by a military unit nearby as part of a celebration. Believing that the Holy Spirit had come to earth, they attacked the gendarme station, the post office, the priest and a Jew.2 As Kapaló has shown, such reports had little basis in reality. This one was copied almost verbatim from a sensationalist newspaper article in Universul and the facts were not verified until five years later, when another report confirmed that nothing of the sort had happened.3 Many of the groups that police equated with Repenters were Russian movements such as Shtundists, Dukhobors, Molokans and Old Believers (Lipoveni).