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Tsarin Duluth

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Tsarin Duluth
pseudoscience (en) Fassara

Misali na Duluth yarjejeniya ce ta pseudoscientific [1] don tashin hankali na abokin tarayya (IPV). Misali yana da son kai saboda ba daidai ba ne ya ki amincewa da tashin hankali na mata, tashin hankali a cikin dangantakar jima'i, cin zarafin hanyoyi biyu, kuma ba a halicce shi ta hanyar binciken ilimi ba.[2][3][4][5] Masana kimiyya sun tabbatar da cewa yana da matsananciyar, mara kyau, kuma yana da rikice-rikice.[6][7]

An tsara shi ne don kawo tilasta bin doka, Dokar iyali, da hukumomin aikin zamantakewa tare a cikin Amsa na Al'umma don aiki tare don rage tashin hankali ga mata da kuma farfado da masu aikata tashin hankali na gida. An sanya masa suna ne bayan Duluth, Minnesota, garin da aka haɓaka ta hanyar Shirin Harkokin Cin Hanci na Cikin Gida (DAIP).[8] Misali yana ba da hanyar daidaita hukumomin al'umma don samar da amsa mai daidaituwa ga mata da ke fama da tashin hankali na Abokin Hulɗa wanda ke da manyan manufofi guda uku:

  1. Tabbatar da amincin wanda ya tsira.
  2. Samar da hanyar da za a sa masu laifi / abokan cin zarafi suyi alhakin tashin hankali.
  3. Canja yanayin haƙuri ga wannan nau'in tashin hankali.

Wani ɓangare na wannan samfurin shine shirin canjin halayyar maza Samar da Tsarin Canji ga Maza da ke Batter: The Duluth Curriculum . Shirin karatun shine shirin shiga tsakani na yau da kullun da aka yi amfani da shi a Amurka. Masu ba da shawara game da tsarin Duluth suna da'awar cewa yana da nasara saboda an kafa shi ne a cikin kwarewar mata da aka azabtar, yana taimaka wa masu laifi da sauya al'umma, kuma yana jan dukkan al'umma tare don amsawa.[9]

Duluth Model Coordinated Community Response ya sami kyaututtuka da yawa don kokarin da ya yi na kawo karshen tashin hankali na abokin tarayya, [10] gami da Kyautar Manufofin Makomar Duniya a shekarar 2014. [11] Masana kiwon lafiyar kwakwalwa sun soki shi waɗanda ke mai da hankali kan halayyar mutum kuma sun ƙi tsarin zamantakewa na duka. Edward Gondolf ya soki ƙananan nau'ikan shaidu da aka yi amfani da su don kimanta tsoma baki, yana jayayya cewa tsarin binciken ilimin kimiyyar halittu bai dace da kimanta tasirin sa hannun jari ba.

Asalin da ka'idar

[gyara sashe | gyara masomin]

Ka'idar mata da ke haifar da tsarin Duluth ita ce maza suna amfani da tashin hankali a cikin dangantaka don nuna iko da iko. An tsara tsarin karatun don a yi amfani da shi a cikin al'umma ta amfani da cibiyoyinta don rage ikon masu azabtarwa a kan wadanda aka azabtar da su da kuma bincika tare da kowane mutum mai cin zarafi manufar da tushen tashin hankali da kuma yiwuwar canji ta hanyar neman nau'ikan dangantaka daban-daban da mata. Wannan an kwatanta shi da "Power and Control Wheel," hoto wanda aka nuna shi a matsayin hoto a wuraren da ke halarta. [12] A cewar tsarin Duluth, "mata da yara suna da rauni ga tashin hankali saboda rashin daidaito na zamantakewa, tattalin arziki, da siyasa a cikin al-rikice. "Ganin maza masu cin zarafi yana mai da hankali kan sake ilimi, kamar yadda "ba mu ga tashin hankali na maza a kan mata kamar yadda ya samo asali ne daga cututtukan mutum, amma daga ma'anar da aka karfafa ta zamantakewa.[13] "[14]

An yi amfani da falsafar shirin ne don taimakawa masu jefa kwallo suyi aiki don canza halayensu da halayensu don haka za su koyi kasancewa marasa tashin hankali a kowane dangantaka. Shirin Harkokin Cin Hanci na Cikin Gida shine shirin farko na hukumomi da yawa wanda aka tsara don magance batun tashin hankali na cikin gida. Wannan shirin gwaji, wanda aka gudanar a Duluth a cikin 1981, ya daidaita ayyukan hukumomi daban-daban da ke hulɗa da rikice-Rikicin cikin gida. "Ƙananan ƙungiyar masu gwagwarmaya a cikin ƙungiyar mata da aka yi wa duka", tare da mata biyar da aka yi musu duka da maza huɗu a matsayin batutuwa ne suka haɓaka tsarin karatun samfurin Duluth. Shirin ya zama abin koyi ga shirye-shirye a wasu yankuna da ke neman magance tashin hankali na gida yadda ya kamata.[15]

Tasiri

[gyara sashe | gyara masomin]

Wani binciken da gwamnatin Amurka ta dauki nauyin ya gano cewa masu buga kwallo da suka kammala shirye-shiryen da suka danganci Duluth Model ba su da damar maimaita ayyukan tashin hankali na gida fiye da wadanda ba su kammala wani shirin shiga tsakani na masu buga kwalolowa.[16] Binciken da Cibiyar Shari'a ta Amurka ta gudanar a shekara ta 2003 ya gano cewa Duluth Model yana da "ƙaramin ko babu tasiri".[17] Wannan binciken yana da karancin abubuwa, kuma Cibiyar Shari'a ta Kasa ta ce a cikin gabatarwa cewa "ƙimar amsawa ba ta da yawa, mutane da yawa sun fice daga shirin, kuma ba za a iya samun wadanda abin ya shafa don tambayoyin da suka biyo baya ba. Gwaje-gwajen da aka yi amfani da su don auna halayen masu jefa kuri'a game da tashin hankali na gida da yiwuwar su shiga cikin cin zarafin nan gaba sun kasance masu shakka. "[18]

Wani kimantawa na tsawon shekaru hudu na E. W. Gondolf, wanda ya rufe birane huɗu, ya nuna bayyanar raguwa na sake kai farmaki da sauran cin zarafi, tare da kashi 80% na maza da suka kai ga rashin tashin hankali.[19] Wani binciken da aka yi a shekara ta 2005 wanda Larry Bennett, farfesa a fannin zamantakewar al'umma a Jami'ar Illinois a Birnin Chicago kuma gwani ne a kan shirye-shiryen shiga tsakani na batters, ya gano cewa daga cikin shirye-shirye 30 na batters da suka kammala shirye-shiryin an sake kama su saboda tashin hankali na gida, idan aka kwatanta da kashi 37 cikin dari na waɗanda suka fice daga shirye-shiryenta.[16] Bennett ya ce binciken ba shi da ma'ana saboda ba su da ƙungiyar kula da ta dace.[16] Ya kara da cewa mahalarta da suka kammala shirye-shiryen tashin hankali na gida na iya zama mafi motsawa fiye da wasu don inganta halayyar kuma ba za su iya sake yin laifi ba.[16]

Binciken 2011 game da tasirin shirye-shiryen shiga tsakani na batterers (BIP), da farko samfurin Duluth, ya gano cewa "babu wata hujja mai ƙarfi don ko dai tasiri ko fifiko na kowane bangare na yanzu, kuma cewa "mafi tsananin hanyar nazarin kimantawa, ƙarancin ƙarfafa binciken su. " [20] Wato, kamar yadda BIPs gabaɗaya, da shirye-shirye na samfurin Duluth musamman suna ƙarƙashin ƙarin bita, ƙimar nasarar su zero. Wani rahoto na labarai na 2014 ya ba da rahoton kashi zero cikin dari na sake aikata laifuka a cikin shekaru biyar don shirin shiga tsakani na masu jefa kuri'a wanda ya danganci Sadarwar Ba ta da ƙarfi, kuma ya bambanta wannan da yawan sake aikata laphuka na kashi 40 cikin dari a cikin shekaru guda don shirin shiga cikin masu jefa kuriʼa wanda ya dogara da tsarin Duluth kamar yadda Shirin Harkokin Harkokin Cikin Gida ya ruwaito.

Rashin amincewa

[gyara sashe | gyara masomin]

Rashin amincewa da Duluth Model ya mayar da hankali ne akan shirin na nuna bambancin jinsi cewa maza ne masu aikata tashin hankali saboda an haɗa su da su a cikin shugabanci wanda ke taƙaita tashin hankali na maza, kuma mata ne wadanda ke fama da tashin hankali ne kawai don kare kansu.[1] Wasu masu sukar suna jayayya cewa "shirye-shiryen da suka danganci Duluth Model na iya watsi da bincike da ke danganta tashin hankali na gida da cin zarafin miyagun ƙwayoyi da matsalolin tunani, kamar rikice-rikice na haɗi, wanda aka gano zuwa cin zarafin yara ko sakaci, ko rashin tarihin isasshen zamantakewa da horo. "[2][3]

Sauran suna sukar Duluth Model kamar yadda yake da rikici sosai maimakon warkewa, yana mai da hankali ne kawai kan canza ayyukan da halayen mai cin zarafi maimakon magance matsalolin motsin rai da na tunani. Donald Dutton, farfesa a fannin ilimin halayyar dan adam a Jami'ar British Columbia wanda ya yi nazarin halaye masu cin zarafi, ya ce: "Mutanen da ba su fahimci komai game da magani ba ne suka kirkirar Model Duluth. " Dutton ya kuma lura cewa "batting lesbian ya fi yawa fiye da batting heterosexual ". [16][21] Philip W. Cook ya yi sharhi cewa a cikin yanayin tashin hankali na cikin gida na ɗan luwaɗi, shugabanci ba ya nan: babu rinjaye na namiji na mata a cikin dangantakar jima'i ɗaya, kuma a zahiri mace a kan cin zarafin mata an ruwaito fiye da sau biyu fiye da namiji a kan cinikin namiji. Bugu da ƙari, wasu masu sukar suna jayayya cewa samfurin ya yi watsi da gaskiyar cewa mata na iya zama masu aikata tashin hankali na gida a cikin dangantakar jima'i. Masu goyon bayanta sun ce tsarin Duluth yana da tasiri kuma yana amfani da albarkatun da ba su da yawa. Ellen Pence, wanda ya kafa DAIP, ya rubuta:

Dubi kuma

[gyara sashe | gyara masomin]
  • Ikon cin zarafi da iko
  • Bayani game da tashin hankali a cikin gida
  • Dokar garkuwar fyade
  • Shawarwarin dangantaka
  • Ilimi na dangantaka
  • Dokar Cin zarafin Mata

Manazarta

[gyara sashe | gyara masomin]
  1. ↑ Corvo, Kenneth (2011). "The Gift of the Magi: Can Attachment, Altruism, and Hope be Mobilized in Treating Domestic Violence?". Partner Abuse. 2: 76–94. doi:10.1891/1946-6560.2.1.76.
  2. ↑ "Myth: Duluth model" (in Turanci). 31 December 2023.
  3. ↑ Bates, Elizabeth (2016). "Current Controversies within Intimate Partner Violence: Overlooking Bidirectional Violence". Journal of Family Violence. 31 (8): 937–940. doi:10.1007/s10896-016-9862-7.
  4. ↑ Rizza, Johnna. "Beyond Duluth: A Broad Spectrum of Treatmentfor a Broad Spectrum Domestic Violence". Montana Law Review. 70 (1).
  5. ↑ "FAQs about the Wheels". The Duluth Model. 15 March 2017. Retrieved October 8, 2024.
  6. ↑ Donald, Dutton (2007). "The Duluth model: A data-impervious paradigm and a failed strategy". Aggression and Violent Behavior. 12 (6): 658–667. doi:10.1016/j.avb.2007.03.002.
  7. ↑ Corvo, Ken (2003). "Vilification of the "batterer": How blame shapes domestic violence policy and interventions". Aggression and Violent Behavior. 8 (3): 259-281. doi:10.1016/S1359-1789(01)00060-X.
  8. ↑ Corvo, Kenneth (2011). "The Gift of the Magi: Can Attachment, Altruism, and Hope be Mobilized in Treating Domestic Violence?". Partner Abuse. 2: 76–94. doi:10.1891/1946-6560.2.1.76.
  9. ↑ Corvo, Kenneth (2011). "The Gift of the Magi: Can Attachment, Altruism, and Hope be Mobilized in Treating Domestic Violence?". Partner Abuse. 2: 76–94. doi:10.1891/1946-6560.2.1.76.
  10. ↑ Corvo, Kenneth (2011). "The Gift of the Magi: Can Attachment, Altruism, and Hope be Mobilized in Treating Domestic Violence?". Partner Abuse. 2: 76–94. doi:10.1891/1946-6560.2.1.76.
  11. ↑ Bates, Elizabeth (2016). "Current Controversies within Intimate Partner Violence: Overlooking Bidirectional Violence". Journal of Family Violence. 31 (8): 937–940. doi:10.1007/s10896-016-9862-7.
  12. ↑ Bates, Elizabeth (2016). "Current Controversies within Intimate Partner Violence: Overlooking Bidirectional Violence". Journal of Family Violence. 31 (8): 937–940. doi:10.1007/s10896-016-9862-7.
  13. ↑ Rizza, Johnna. "Beyond Duluth: A Broad Spectrum of Treatmentfor a Broad Spectrum Domestic Violence". Montana Law Review. 70 (1).
  14. ↑ "FAQs about the Wheels". The Duluth Model. 15 March 2017. Retrieved October 8, 2024.
  15. ↑ Corvo, Kenneth (2011). "The Gift of the Magi: Can Attachment, Altruism, and Hope be Mobilized in Treating Domestic Violence?". Partner Abuse. 2: 76–94. doi:10.1891/1946-6560.2.1.76.
  16. ↑ 16.0 16.1 16.2 16.3 16.4 Twohey, Megan (2 January 2009). "How Can Domestic Violence Be Stopped?". Chicago Tribune. Retrieved 28 January 2009. Cite error: Invalid <ref> tag; name "MTwohey" defined multiple times with different content
  17. ↑ Corvo, Kenneth (2011). "The Gift of the Magi: Can Attachment, Altruism, and Hope be Mobilized in Treating Domestic Violence?". Partner Abuse. 2: 76–94. doi:10.1891/1946-6560.2.1.76.
  18. ↑ Bates, Elizabeth (2016). "Current Controversies within Intimate Partner Violence: Overlooking Bidirectional Violence". Journal of Family Violence. 31 (8): 937–940. doi:10.1007/s10896-016-9862-7.
  19. ↑ Corvo, Kenneth (2011). "The Gift of the Magi: Can Attachment, Altruism, and Hope be Mobilized in Treating Domestic Violence?". Partner Abuse. 2: 76–94. doi:10.1891/1946-6560.2.1.76.
  20. ↑ Corvo, Kenneth (2011). "The Gift of the Magi: Can Attachment, Altruism, and Hope be Mobilized in Treating Domestic Violence?". Partner Abuse. 2: 76–94. doi:10.1891/1946-6560.2.1.76.
  21. ↑ Corvo, Kenneth (2011). "The Gift of the Magi: Can Attachment, Altruism, and Hope be Mobilized in Treating Domestic Violence?". Partner Abuse. 2: 76–94. doi:10.1891/1946-6560.2.1.76.
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