Chronic Pain Syndromes and Violence Against Women

Abstract

Chronic pain is a common form of disability, and is often reported among women with a history of victimization. In the present study, we combine six pain symptoms into a measure of self-reported pain, and compare women who have experienced child or domestic abuse with those who do not report such a history. A sample of 110 female patients (57 abused, 53 non-abused controls) was drawn from an adult primary-care practice of 905 patients in a small, affluent, predominantly Caucasian community in northern New England. The subjects ranged in age from 18 to 88 (M = 47). Subjects completed a self-administered questionnaire that was used clinically as part of the new-patient work-up. Women who reported either child or domestic abuse were significantly more likely to report pain symptoms than women in the control group. There was no significant difference between women who had experienced domestic abuse vs. child abuse alone. These findings held true even after controlling for depression.     

Preventing Family Violence: An Educational Model

This article gives an example of cross-cultural teaching between the United States and Korea using Bible study, lecture, and psychodrama by Korean students on the topic of domestic violence. In the process, basic education on domestic violence is presented in a culturally sensitive way.

Trading jobs for health: Ionizing radiation,occupational ethics,and the welfare argument

Blue-collar workers throughout the world generally face higher levels of pollution than the public and are unable to control many health risks that employers impose on them. Economists tend to justify these risky workplaces on the grounds of the compensating wage differential (CWD). The CWD, or hazard-pay premium, is the alleged increment in wages, all things being equal, that workers in hazardous environments receive. According to this theory, employees trade safety for money on the job market, even though they realize some of them will bear the health consequences of their employment in a risky occupational environment. To determine whether the CWD or hazard-pay premium succeeds in justifying alleged environmental injustices in the workplace, this essay (1) surveys the general theory behind the “compensating wage differential”; (2) presents and evaluates the “welfare argument” for the CWD; (3) offers several reasons for rejecting the CWD, as a proposed rationale for allowing apparent environmental injustice in the workplace; and (4) applies the welfare argument to an empirical case, that of US nuclear workers. The essay concludes that this argument fails to provide a justification for the apparent environmental injustice faced by the 600,000 US workers who have labored in government nuclear-weapons plants and laboratories. Shrader-Frechette is O’Neill Professor of Philosophy and Concurrent Professor of Biological Sciences. She teaches ethics, philosophy of science, quantitative risk assessment, and environmental science. The latest of her 280 articles and 14 books is her 2002 volume from Oxford University Press, Environmental Justice: Creating Equality, Reclaiming Democracy. Shrader-Frechette is grateful to the National Science Foundation, Ethics and Values Program, for research support for this article through grant SES-98-10611. All opinions are those of the author, not the NSF.     

“Oilfield Trash or Oilfield Treasure? A Pastoral Response to Living in the Extraction Economy of the Permian Basin” by Rev. Dr. Dawn Darwin Weaks

The climate crisis is witnessed on a global scale and it is also experienced in the local communities that work in extractive industries. In this article, a pastor in the Permian Basin explores the term “oilfield trash” as it is used for oilfield workers in the Permian Basin, connecting the epithet with the negative conditions for quality of life there, and comparing it to treatment of oilfield workers in Norway. Treatment of workers is identified as essential to esteem of communities and land. Renaming workers “treasure” in keeping with the tradition of Isaiah 62:4 is identified as part of the healing needed for extractive communities to transition away from fossil fuels. Four avenues of congregational ministry within mining economies are identified, with the way of “partnership” with the workers in the industry recommended as offering hope for churches to help relieve the climate crisis.