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Moreover, a colored footer will also be displayed at the bottom of the page showing the link href. When you hover on any link element, the underlying - href - will be displayed as the link's title. This excerpt comes from the book’s introduction.Link Revealer add-on is designed to improve your online security. Laura Prieto disfrut&243 de una escapada playera durante los &250 ltimos d&237 as, donde adem&225 s de nutrirse de las bondades del mar, aprovech&243 para. Images cannot be altered, edited, or changed in any way without written consent from The Juice Plus+ Company.Laura Prieto presenta a su pololo en redes sociales. The book explores how religiously motivated groups and people shaped the history of sex education in the United States.Use of any Social Media Shareables & Website Banners the Juice Plus+ Partner agrees to adhere to the following rules of use: All images must remain in their original design as provided by The Juice Plus+ Company.
Chrome Extension Not Working Check FB digital footprint. Even though many curricula actually provide a mixture of progressive and conservative messages, strong alignments with either approach have caused rifts and cultural confusion over whether young Americans need more or less information about sex.Social Revealer. Now, over fifty years after the initial round of the sex education controversies in the United States, the debate is alive and well between those advocating comprehensive sexuality education and those who promote abstinence-only education. Letters flooded in, citizens drove to the capital to testify for and against the bill, and legislators gave emotional pleas on each side. Even though Colorado had previously banned abstinence-only education, the proposal to provide additional funding and add topics such as sexual consent to the already existing comprehensive sexuality education programs led to an outpouring of opposition and support. He was referring to a proposed bill to expand public school sex education programs, over which a heated debate had erupted in the state.
They co-founded the major organizations that guided sex education, including the American Social Hygiene Association (ASHA) in 1914 and the Sex Information and Education Council of the United States (SIECUS) in 1964. However, a longer historical view challenges these simplifications, revealing that religious sex educators have shaped the movement for public sex education continuously since its roots in the late nineteenth-century United States. The association of sex education with the secular nature of public schools has contributed to this claim. Rate: 5.0 out of 5 stars(1 rating) Visit websiteConservative evangelical Christians like James Dobson who championed the message of remaining abstinent until marriage have been the loudest religious voices within recent controversies, leading to the impression that “religion”—as if this were a unified concept—seeks to restrict sexual information.
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While some Protestant sex educators took part in more radical liberal religious movements such as Unitarianism and the Free Religious Association, most were of the moderate variety of Protestant liberalism affiliated with mainline denominations, especially those that became members of the Federal Council of the Churches of Christ in America (FCC) and its successor, the National Council of the Churches of Christ in the United States of America (NCC). Encounters with medical and social scientific trends within sex education organizations inspired strategies for adapting Christianity to a quickly changing society, thereby showing its continued vitality.The history of sex education therefore cannot be separated from the story of liberal Protestants in the United States. Through engagement in sex education and acceptance as authorities on the moral dimensions of sexuality, they found opportunities to integrate their progressive religious worldviews and agendas with scientific and cultural understandings of sexuality. Ultimately, they created many of the terms on which recent sex education debates have been waged. Those motivated by liberal religious interpretations pushed sex education in new directions and into different public spaces, contributing to a number of substantial shifts in themes and instructional approaches. Their advocacy paved the way for many types of sex education, some of which directly countered their goals for both religion and sexuality.Before conservative Christians launched a series of attacks on sex education in the late 1960s, religious liberals—primarily liberal Protestants—set the tone for religion within public sex education.
Many were influenced by the social gospel, a loosely organized Christian movement committed to social reforms in order to fulfill this progressive religious vision for society. Because they believed God’s truths were revealed through both nature and society, science could help humans to know God better and social reform could bring about the Kingdom of God on Earth. Anchoring their sex education work was a belief in the fundamental compatibility of religious and scientific truths and the ongoing revelation of God through the world over time. As liberal Protestants, they shared a commitment to adapting Christianity to modern culture.
Throughout much of this history, contractive and expansive positions about sexuality were combined or existed alongside one another rather than being separated into opposing camps. While values deemed “liberal” and “conservative” within contemporary sex education disputes seem starkly opposed, that was not always the case. Liberal Protestant stances were increasingly defined in opposition to the Protestant fundamentalist movement, which distanced itself from other Christians, mainstream scientific authority, and selective dimensions of secular culture.Liberal Protestant sex educators invoked moral frameworks to both expand instruction and inhibit sexual behavior, and these efforts, I argue, laid groundwork for the later emergence of both comprehensive sexuality education and abstinence-only education.
Liberal religious sex educators paired the “scientific exemption” that shielded most medical professionals from censorship on issues of sexuality with what I call the moral exemption that bolstered its protection as a topic addressed by respectable Christians.Liberal religious people were well positioned to mediate the challenge of balancing change and continuity within sex education because of their interest in adapting religious traditions to modern conditions. Although scientifically trained sex educators argued that objective distance and precision could raise the subject out of the gutters and sanitize it, the question of obscenity continued to lurk near the surface. Religious language also softened the impersonal, detail-oriented terminology of science, which was sometimes viewed as too harsh or shocking for such a socially charged topic. Sex educators tempered more radical ideas of the time, including their basic goal of teaching sexual information to youth, with moderate and conservative messages, often strategically framing the former as in service to the latter.
While religious sex educators were certainly not the only ones advocating the moral dimension of sex education—many educators and physicians echoed these interests—those who actively identified their sex education work with religion were most vocal and persistent in keeping morality tied to the cause of sex education. In the 1960s, some of them would also use the idea of the “new morality” to open conversations about sexual diversity.Interest in morality, therefore, played a role in both progressive and restrictive impulses within the sex education movement. At the same time, religious sex educators developed progressive approaches that employed the concept of morality to promote frank public discourse, to broaden sexuality’s scope beyond physical intercourse, to advocate positive interpretations of sexuality, and to adapt to scientific advancements and societal changes. Through their prescriptive lessons, they also shaped constructions of heterosexuality and family life that took on hegemonic status by the mid-twentieth century. Attaching these stances to their cause leveraged significant cultural currency because the concept of families based around monogamous marriages had deep-seated connections to American culture.
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