Symptom Exaggeration and the Risk of Violent Recidivism in Forensic Patients

Research regarding the potential correlates of symptom exaggeration is sparse and can be of great relevance for those working in the forensic field. This study aimed to investigate whether exaggeration of symptoms is related to the risk of violent recidivism in forensic patients. Also, we investigated the link between symptom exaggeration and type of crime, type of drugs that have been used, and reason for dismissal. Forensic in- and outpatients (N = 96) completed the Structured Inventory of Malingered Symptomatology (SIMS), the Feigning Differentiation Scale (FEDS), and The Dissociative Experience Scale (DES). Furthermore, Historical, Clinical and Risk Management (HCR-20) scores at admission and dismissal and data about type of crime, type of drugs that have been used and reason for dismissal were collected. We expected symptom exaggeration to be related to 1. risk of violent recidivism, 2. a history of more serious offenses, 3. withdrawal or dismissal from treatment, and 4. a history of alcohol or hard drug abuse. We did not find any significant results to support our predictions. The biggest limitation of our study was the population of choice. It is suggested that future research should use multiple Symptom Validity Tests (SVTs) to investigate symptom exaggeration and remain cautious when including the newest HCR-20 version in research studies

Sonya Levien

From a poverty stricken immigrant to one of Hollywood’s highest paid screenwriters, Levien’s life exemplifies the opportunities available to some women during the silent era of filmmaking. Born Sonya Opesken in 1888 in Panimunik, a small Jewish village within the Russian Empire, she emigrated with her family to the Lower East Side of New York, where her father had taken the name of Levien. Sonya grew up in a politically leftist household, which informed her early life, but which seems to have had little lasting influence on her screenwriting. However, the experience of poverty never totally left her; she wrote in an article published in 1918 in the Metropolitan: “A feather-duster factory swallowed up my teens at four dollars a week… If I would live I must escape from the East Side. If my body did not die, my mind and spirit would” (8)

MOAMBONGI RONGA MONGGOLUPE: Conflict and Integration in The Tolaki People of Konawe

This study aims to identify the various socio-cultural conditions of Tolaki people in Konawe that often resulting of inter-families conflict. The process of identifying socio-cultural conditions are then directed to see the correlation between socio-cultural conditions with the types of inter-families conflict and how inter-families conflicts was resolved at the community level. In addition, this study also aimed to determine and analyze the types of inter-families conflicts that exist in the Tolaki and processes for conflict resolution among families in the Tolaki in Konawe. Perspective theory used in order to analyze the data is a conflicts perspective and family conflicts, structural functional perspective, and conflict resolution. Conflicts Perspective and family conflicts is to reveal the types of inter-families conflicts that often occurred in Tolaki people. Structural functional perspective is essentially an effort to show the functional relation between a cultural element or a socio-cultural phenomenon particular to the social structure that exists in a society. While the perspective of conflict resolution is to reveal the strategies used by the Tolaki people in the process of conflict resolution. Observation and interview is the method used in this study in order to find the data. While the research informants are divided into two categories, the key informant were traditional leaders and ordinary informants that public figures such as religious leaders, government within the scope of sub-district, village, and community members both at the level of individuals, families, and communities. Selection of traditional leaders, religious leaders, and government within the scope of sub-district and village as an informant because they are involved in conflict resolution While the selection of members of the public of the level of individuals, families, and society are because they have or are involved in a conflict. The results of this study indicate that the conflict in the Tolaki conflicts took the form of closed and open conflict. While the source or cause of the conflict is tulura (speech), peowai (actions), and powaihako (behavior). The sources of this conflict then manifested in the daily life of Tolaki people become sisala'a ine perapua (conflict in marriage), sisala'a ine Hapo- Hapo (conflict by treasure), and conflict in social relations. Social and cultural conditions that often lead to inter-families conflicts is the difference in social strata, economic inequality, and religious differences. Tolaki People then settle their conflict through the completion of melanggahako, mesokei, peohala, mombopoo'rai, sombalabu, and mosehe

EKSISTENSI RITUAL MELAUT DI PUSARAN PAHAM KEAGAMAAN

Going to sea is a must for fishermen to survive. On the one hand, going to sea guarantees economic survival and income sustainability. But on the other hand, fishermen are also faced with uncertainty at sea, because at sea many unexpected things can happen that can be life threatening. This uncertainty in the sea brings fishermen to a basic human instinct, which is trying to survive by minimizing and anticipating bad things that might happen while at sea. Fishermen are aware of their weaknesses and have high hopes for the protection of the ruler of nature, the Almighty. From this awareness, the ritual begins, namely the ritual or worship of the Almighty so that in addition to avoiding reinforcements, fishermen also hope to get sufficient results or even more as a gift from the Almighty. Sea-related rituals are very common in coastal areas and small islands in Southeast Sulawesi. As time goes by, technological developments and the spread of religious understanding, some people consider the rituals carried out by fishermen to be shirk behavior that doubles God so that it must be eliminated and return to the purity of religious teachings. Interviews and field observations are methods used in obtaining data. The findings of this study indicate that with the increase in religious understandings that tend to be "tough" on the ritual traditions of the sea, there is a conflict between the understanding of the ingrained traditional practice and religious understanding which tends to reject the cultural practices of the local community. In the end, the fishermen slowly left the tradition. In practice, the tradition of going to sea is considered AS a form of shirk. Some people and also religious groups reject the existence of the ritual tradition of fishing

Anzia Yezierska

There is a good deal of inaccuracy and mythologizing about the life of Anzia Yezierska. Some of this misinformation was generated by the public relations offices of Hollywood; other misrepresentations resulted from Yezierska’s own obfuscation, especially concerning her age. Yezierska may have been born in 1880 (although the date is disputed), in a Polish-Russian village, the youngest of nine children. She grew up in a poor, Jewish Orthodox family on New York’s Lower East Side. She left elementary school to help support her family, but evidently a burning passion for learning and a desire to make something of herself led her to Columbia University in 1901, where she lied about a high school diploma to gain admittance. She began writing short stories in 1913 about the Jewish ghetto. The success of her short story collection, Hungry Hearts, published in 1920, led to an offer from Samuel Goldwyn for the motion picture rights and a chance to work on the screenplay in Hollywood. She was offered $10,000 and dubbed “the sweatshop Cinderella,” a phrase created by Howard Dietz, a publicist at the Goldwyn studios