Journalism’s Role in Moral Narratives and Synopsis of Clergy-Related Abuse

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): International Policy Digest

Publication Date (yyyy/mm/dd): 2025/03/26

I recently addressed a Croatian Christian association via a virtual conference on clergy-related abuse, emphasizing journalism’s essential role as a watchdog in exposing institutional misconduct. I argued that victims should be the primary voices, institutions secondary, with journalists facilitating balanced narratives. I urged acknowledgment of abuse without condemning entire denominations, advocating evidence-based investigations, interfaith dialogue, and robust reforms to protect victims and faith integrity.

Citing historical scandals and cultural movements as context, I stressed that transparency and accountability are imperative. This speech, along with the rest of the conference, will be shared with the Ecumenical Patriarch, EU Parliament, Roman Catholic Church, UN in Geneva, UNICEF, World Council, World Council of Churches, World Health Organization, and other major institutions, ensuring accountability and healing universally.

Below is the transcript of my comments.

Journalism is, first and foremost, a human enterprise. It’s built on human observation, written for human consumption, and concerns human enterprises. Just democracies, fair societies, accountable power, and the like require journalists as critical watchdogs to bring otherwise hidden stories to the forefront. Clergy-related abuse is a complex and subtle issue with blunt outcomes.

The primary voices of clergy-related abuse should be the victim who can give indications of patterns and see firsthand weaknesses in institutions that have misbehaved, abused, and often told lies or merely partial, softened truths about it. The secondary voices are everyone else in the institutional setup leading to the abuse in the system in the first place. Religious institutions have a minority of persons in positions of authority, unfortunately, who have abused. Journalists are a tertiary voice around these two.

The role of journalists is working with victims, with the majority of clergy who have not abused, and other researchers, to gather the narratives and collate those to get the wider scope of the patterns of the minority of clergy who have abused. People take the accountability problem seriously, as it’s bad for the victims, bad for the laity, bad for the image and authority of the clergy, and, essentially, bad for the representation of the faith. If you care about the future of Orthodoxy, then you care about this as an issue relevant to the integrity of the faith.

So, I wanted to take these few minutes to recognize the substantial problem before us, for a few reasons. Some factors played into the situation in which we find ourselves. First and foremost, the crimes of a select number of clergy. Second, these crimes went institutionally unchecked for many, many years in the largest denominations of Christianity–almost as a prelude to the broader cultural movements witnessed in many Western democratic societies.

Third, a tendency to reject the claims of victims when the prevailing evidence presents the vast majority of reported cases in the extreme cases of misconduct, i.e., rape, are evidentiarily supportable. False allegations happen, but these are a small minority and should not represent a false dichotomy of support. Institutions should establish robust processes to investigate all claims, addressing false allegations decisively while preserving trust in genuine victims.

Fourth, there is a diversification of the faith landscape of many Western cultures, particularly with the rise of non-religious communities and subsequent ways of life. One result is positive: Citizens clearly are more free than not to believe and practice as they wish. One negative result is the over-reach in non-religious commentary stereotyping churches as hotbeds of abuse, which creates problems–let alone being false. It doesn’t solve the problem while misrepresenting the scope of it. It makes the work of the majority of clergy to create robust institutions of accountability for the minority of abusers more difficult and onerous. It’s comprehensively counterproductive.

If we want to reduce the incidence and, ideally, eliminate clergy-related abuse, we should first acknowledge some clergy abuse without misrepresenting the clergy of any Christian denomination as a universal acid on the dignity of those who wish to practice the Christian faith. It’s a disservice to interbelief efforts, makes the non-religious look idiotic and callous, and blankets every clergy with the crimes of every one of their seminarian brothers and occasional sister in Christ.

For the second, we should work on a newer narrative context for the wider story, see the partial successes of wider cultural movements, and inform of unfortunate trends in and out of churches for balance. For the third, we simply need to reorient incorrect instinctual reactions against individuals coming forward with claims as the problem rather than investigations as an appropriate response, maintaining the reputation of the accused and accuser while having robust mechanisms for justice in either case.

For the fourth, some in the non-religious communities, who see themselves as grounded in Reason and Compassion alongside Evidence, should consider the reasoning in broad-based accusation and consider with compassion the impacts on individuals in faith communities with the authority who are working hard to build institutions capable of evidence-based justice on one of the most inflammatory and sensitive types of abuse. Interfaith dialogue can be slow, quiet, but comprehensive and robust in the long-term–more effective and aligned with both the ideals of Christ or Reason, Compassion, and Evidence.

To these four contexts, journalists can provide a unifying conduit to the public in democratic societies to discuss the meaning of justice in the context of the Christian faith living in democratic, pluralistic societies. We cannot ‘solve’ the past errors, but can provide a modicum of justice for victims and create a future in which incidents are tamped to zero for a new foundation to be laid. Then ‘upon that rock,’ we do not have repeats in the Church as we have witnessed in other contexts discussed over the last few decades:

1991 – Tailhook Scandal (U.S. military sexual harassment scandal)
2012 – Invisible War documentary (exposing military sexual assault)
2014 – #YesAllWomen (response to the Isla Vista killings)
2017 – Australia’s Royal Commission Report (child sexual abuse in institutions)
2017 – #MuteRKelly (boycott of R. Kelly over sexual abuse allegations)
2018 – #MeTooBollywood (Bollywood’s reckoning with sexual misconduct)
2018 – #MeTooPublishing (exposing sexual harassment in the literary world)
2018 – #WhyIDidntReport (response to Brett Kavanaugh hearings)
2019 – Southern Baptist Convention Abuse Scandal (Houston Chronicle exposé)
2019 – K-Pop’s #BurningSun (sex trafficking and police corruption scandal)
2020 – #IAmVanessaGuillen (military abuse and murder case)
2021 – #FreeBritney (exposing exploitation and control of female artists)
2021 – Haredi Jewish Communities’ Abuse Cases (journalistic investigations by Shana Aaronson & Hella Winston)
2002-Present – Catholic Church Sexual Abuse Crisis (Boston Globe’s Spotlight investigation)
2017-Present – #MexeuComUmaMexeuComTodas (Brazil’s movement against misogyny in media and politics)
2020-Present – #MeTooGymnastics (Larry Nassar’s abuse in U.S. gymnastics)
2020-Present – #SayHerName (Black women and LGBTQ+ victims of police violence)
2021-Present – #MeTooIncest (focus on childhood sexual abuse within families)

Last updated May 3, 2025. These terms govern all In-Sight Publishing content—past, present, and future—and supersede any prior notices.  In-Sight Publishing by Scott  Douglas  Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In-Sight Publishing by Scott  Douglas  Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

#BurningSun #FreeBritney #IAmVanessaGuillen #MeTooBollywood #MeTooGymnastics #MeTooIncest #MeTooPublishing #MexeuComUmaMexeuComTodas #MuteRKelly #SayHerName #WhyIDidntReport #YesAllWomen

Addressing Clergy Abuse: Reform and Interfaith Accountability

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): Humanists International

Publication Date (yyyy/mm/dd): 2025/04/07

I addressed a Croatian Christian association via virtual conference on clergy-related abuse, emphasizing journalism’s essential role as a watchdog exposing institutional misconduct. I argued that victims should be the primary voices, institutions secondary, with journalists facilitating balanced narratives. I urged acknowledgment of abuse without condemning entire denominations, advocating evidence-based investigations, interfaith dialogue, and robust reforms to protect victims and faith integrity. Citing historical scandals and cultural movements as context, I stressed that transparency and accountability are imperative. This speech within the context of the entirety of the conference will be shared with the Ecumenical Patriarch, EU Parliament, Roman Catholic Church, UN in Geneva, UNICEF, World Council of Churches, World Health Organization, and other major institutions, ensuring accountability and healing universally.

Journalism, first and foremost, is a human enterprise. It’s built on human observation, written for human consumption, and, primarily, concerns human enterprises. Just democracies, fair societies, accountable power, and the like, require journalists as critical watchdogs to bring otherwise hidden stories to the forefront. Clergy-related abuse is a complex and subtle issue with blunt outputs.

The primary voices of clergy-related abuse should be the victim who can give indications of patterns and see firsthand weaknesses in institutions that have misbehaved, abuse, and, often told lies or merely partial, softened truths about it. The secondary voices are everyone else in the institutional setup leading to the abuse in the system in the first place. Religious institutions have a minority of persons in positions of authority, unfortunately, who have abused. Journalists are a tertiary voice around these two.

The role of journalists is working with victims, with the majority of clergy who have not abused, and other researchers, to gather the narratives and collate those to get the wider scope of the patterns of the minority of clergy who have abused. People take the accountability problem seriously, as it’s bad for the victims, bad for the laity, bad for the image and authority of the clergy, and, essentially, bad for the representation of the faith. If you care about the future of Orthodoxy, then you care about this as an issue relevant to the integrity of the faith.

So, I wanted to take these few minutes to recognize the substantial problem before us, for a few reasons. Some factors played into the situation in which we find ourselves. First and foremost, the crimes of a select number of clergy. Second, these crimes went institutionally unchecked for many, many years in the largest denominations of Christianity–almost as a prelude to the broader cultural movements witnessed in many Western democratic societies.

Third, a tendency to reject the claims of victims when the prevailing evidence presents the vast majority of reported cases in the extreme cases of misconduct, i.e., rape, as evidentiarily supportable. False allegations happen, but these are a small minority and should not represent a false dichotomy of support. Institutions should establish robust processes to investigate all claims, addressing false allegations decisively while preserving trust in genuine victims.

Fourth, the diversification of the faith landscape of many Western cultures, particularly with the rise of non-religious communities and subsequent ways of life. One result is positive: Citizens clearly are more free than not to believe and practice as they wish. One negative result, the over-reach in non-religious commentary stereotyping churches as hotbeds of abuse, which creates problems–let alone being false. It doesn’t solve the problem, while misrepresenting the scope of it. It makes the work of the majority of clergy to create robust institutions of accountability for the minority of abusers more difficult and onerous. It’s comprehensively counterproductive.

If we want to reduce the incidence and, ideally, eliminate clergy-related abuse, for the first, we should acknowledge some clergy abuse without misrepresenting The Clergy of any Christian denomination as a universal acid on the dignity of those who wish to practice the Christian faith. It’s a disservice to interbelief efforts, makes the non-religious look idiotic and callous, and blankets every clergy with the crimes of every one of their seminarian brothers, and occasional sister, in Christ.

For the second, we should work on a newer narrative context for the wider story, see the partial successes of wider cultural movements, and inform of unfortunate trends in and out of churches for balance. For the third, we simply need to reorient incorrect instinctual reactions against individuals coming forward with claims as the problem rather than investigations as an appropriate response, maintaining reputation of accused and accuser, while having robust mechanisms for justice in either case. For the fourth, some in the non-religious communities, who see themselves as grounded in Reason and Compassion alongside Evidence, should consider the reasoning in broad-based accusation and consider with compassion the impacts on individuals in faith communities with the authority who are working hard to build institutions capable of evidence-based justice on one of the most inflammatory and sensitive types of abuse. Interfaith dialogue can be slow, quiet, but comprehensive and robust in the long-term–more effective and aligned with both the ideals of Christ or Reason, Compassion, and Evidence.

To these four contexts, journalists can provide a unifying conduit to the public in democratic societies to discuss the meaning of justice in the context of the Christian faith living in democratic, pluralistic societies. We cannot ‘solve’ the past errors, but can provide a modicum of justice for victims and create a future in which incidents are tamped to zero for a new foundation to be laid. Then ‘upon that rock,’ we do not have repeats in the Church as we have witnessed in other contexts discussed over the last few decades:

1991 – Tailhook Scandal (U.S. military sexual harassment scandal)

2012 – “Invisible War” documentary (exposing military sexual assault)

2014 – #YesAllWomen (response to the Isla Vista killings)

2017 – Australia’s Royal Commission Report (child sexual abuse in institutions)

2017 – #MuteRKelly (boycott of R. Kelly over sexual abuse allegations)

2018 – #MeTooBollywood (Bollywood’s reckoning with sexual misconduct)

2018 – #MeTooPublishing (exposing sexual harassment in the literary world)

2018 – #WhyIDidntReport (response to Brett Kavanaugh hearings)

2019 – Southern Baptist Convention Abuse Scandal (Houston Chronicle exposé)

2019 – K-Pop’s #BurningSun (sex trafficking and police corruption scandal)

2020 – #IAmVanessaGuillen (military abuse and murder case)

2021 – #FreeBritney (exposing exploitation and control of female artists)

2021 – Haredi Jewish Communities’ Abuse Cases (journalistic investigations by Shana Aaronson & Hella Winston)

2002-Present – Catholic Church Sexual Abuse Crisis (Boston Globe‘s Spotlight investigation)

2017-Present – #MexeuComUmaMexeuComTodas (Brazil’s movement against misogyny in media and politics)

2020-Present – #MeTooGymnastics (Larry Nassar’s abuse in U.S. gymnastics)

2020-Present – #SayHerName (Black women and LGBTQ+ victims of police violence)

2021-Present – #MeTooIncest (focus on childhood sexual abuse within families)

Last updated May 3, 2025. These terms govern all In Sight Publishing content—past, present, and future—and supersede any prior notices. In Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons BY‑NC‑ND 4.0; © In Sight Publishing by Scott Douglas Jacobsen 2012–Present. All trademarks, performances, databases & branding are owned by their rights holders; no use without permission. Unauthorized copying, modification, framing or public communication is prohibited. External links are not endorsed. Cookies & tracking require consent, and data processing complies with PIPEDA & GDPR; no data from children < 13 (COPPA). Content meets WCAG 2.1 AA under the Accessible Canada Act & is preserved in open archival formats with backups. Excerpts & links require full credit & hyperlink; limited quoting under fair-dealing & fair-use. All content is informational; no liability for errors or omissions: Feedback welcome, and verified errors corrected promptly. For permissions or DMCA notices, email: scott.jacobsen2025@gmail.com. Site use is governed by BC laws; content is “as‑is,” liability limited, users indemnify us; moral, performers’ & database sui generis rights reserved.

#BurningSun #FreeBritney #IAmVanessaGuillen #MeTooBollywood #MeTooGymnastics #MeTooIncest #MeTooPublishing #MexeuComUmaMexeuComTodas #MuteRKelly #SayHerName #WhyIDidntReport #YesAllWomen

Burning Sun – Retribution Review

By Angry Metal Guy

By: Nameless_n00b_607

It has been a much slower year for power metal than I would like. There have been a couple of fun releases here and there, but the volume of quality output has been very low. The classic ‘90s style of guitar-forward and keyboard-minimalist power metal has been significantly lacking in particular, and Burning Sun is looking to change that. Naming themselves after a Helloween song,1 this half-Hungarian, half-Chilean duo is on a mission to tell a classic fantasy story through a legacy sound. Burning Sun’s sophomore album, Retribution, lands only two years after their debut, Wake of Ashes, continuing the story of a paladin named Emaly.2

Burning Sun pays homage to various ‘90s European power metal bands well. While the debut was all about breakneck brightness, Retribution sets its sights towards the guitar grit of Iron Savior and Primal Fear (“Cold Winds,” “Fight in the Night”). The anthemic qualities of Helloween dominate across the board (“Open Your Eyes,” “Shadows Undone”),3 and the occasional Iron Maiden-informed gallops and choruses are a welcome presence. Of the duo, Zoltán Papi4 handles the bass and lyrics, whereas Pancho Ireland doubles as vocalist and guitarist. Ireland has a knack for emulating the classic style of power metal riffage they’re no doubt both fans of, opting for rhythmic hooks rather than lighting up the fretboard. He has upped his vocal game, too, navigating wail and grit in Zak Stevens fashion. Furthermore, he is now the only lead vocalist. Where the debut disoriented itself, juggling three voices, Retribution relies solely on Ireland’s pipes and is better for it. Reducing the number of hands on deck reinforces both vocal and instrumental cohesion.

Burning Sun’s focus on guitars over keyboards is a welcome change from current norms. Power metal of the European variety is often mischaracterized as the over-the-top synth-laden side of the genre, even though it’s never been that simple.5 I love a good mission to Mars, but sometimes remaining at ground level is a better option, and Retribution largely sticks to German conventions. Burning Sun enforces a guitar-first attitude and swears by the triumvirate of soaring anthemic vocals, triumphant guitars, and charming choruses. The culmination of this approach is the stunning Primal Fearesque lead guitar melody on “Cold Winds.” Unfortunately, Retribution does stray from its own design philosophy at times. For example, the moodier ‘80s synth stomper “Aftermath” features some vocal fumbles and feels out of place so early into the album. The voice acting at the end of “Cold Winds” is unintentionally hilarious and breaks immersion—once again confirming that storytelling works best when left to the music and lyrics. The album’s minor drawbacks fortunately never snowball into any major issues, and it never loses its critical fun factor.

Retribution is short and sweet but could pack a bigger punch. I’m a big fan of the trend of younger (and even some older) bands starting to write tight and concise records again, and Retribution is no exception. Below 40 minutes and sans the gargantuan epics that often characterize the genre, it’s a highly replayable breeze. But it feels like Burning Sun is still holding back its full potential. The record does its job well but lacks ambition, and I wouldn’t mind it flying a bit closer to the sun—just a bit more heft, speed, and drama to spice things up throughout. Retribution doesn’t need more songs; its material just needs to rip and tear more. It lacks a true barn burner, the likes of “Steel Tormentor,” or indeed, “Burning Sun.” Cuts like “Heart of Darkness” and “By the Light” are damn close to fortune and glory. Likewise, further production improvements can only help. The sound is better than on the debut, but it could still use punchier drums and more prominent bass. I’m content with what the album delivers, but the flame can and should burn brighter.

Retribution is a fun throwback to the glory days of power metal. Burning Sun isn’t doing anything extraordinary, but they’ve accomplished their goals of writing a good, earnest tale of swords and sorcery. It’s the sort of comfort food that I can never have enough of. The trajectory looks promising for Burning Sun, and I’m curious to see if they can enchant their blades in the future and set aflame the ground beneath.

Rating: Good!
DR: 9 | Format Reviewed: 320 kb/s CBR MP3
Label: Metalizer Records
Websites: Bandcamp | Facebook | Instagram
Release Date: August 22nd, 2025

#2025 #30 #Aug25 #BurningSun #ChileanMetal #Europower #Helloween #HungarianMetal #IronMaiden #IronSavior #MetalizerRecords #PowerMetal #PrimalFear #Retribution #Review #Reviews #WorldOfWarcraft

Journalism’s Role in Moral Narratives and Synopsis of Clergy-Related Abuse

Author(s): Scott Douglas Jacobsen

Publication (Outlet/Website): The Humanist

Publication Date (yyyy/mm/dd): 2025/03/12

Three days ago, I addressed a Croatian Christian association via virtual conference on clergy-related abuse, emphasizing journalism’s essential role as a watchdog exposing institutional misconduct. I argued that victims should be the primary voices, institutions secondary, with journalists facilitating balanced narratives. I urged acknowledgment of abuse without condemning entire denominations, advocating evidence-based investigations, interfaith dialogue, and robust reforms to protect victims and faith integrity. Citing historical scandals and cultural movements as context, I stressed that transparency and accountability are imperative. This speech within the context of the entirety of the conference will be shared with the Ecumenical Patriarch, EU Parliament, Roman Catholic Church, UN in Geneva, UNICEF, World Council, World Council of Churches, World Health Organization, and other major institutions, ensuring accountability and healing universally.

A Further Inquiry is a reader-supported publication. To receive new posts and support our work, consider becoming a free or paid subscriber.

Journalism, first and foremost, is a human enterprise. It’s built on human observation, written for human consumption, and, primarily, concerns human enterprises. Just democracies, fair societies, accountable power, and the like, require journalists as critical watchdogs to bring otherwise hidden stories to the forefront. Clergy-related abuse is a complex and subtle issue with blunt outputs.

The primary voices of clergy-related abuse should be the victim who can give indications of patterns and see firsthand weaknesses in institutions that have misbehaved, abuse, and, often told lies or merely partial, softened truths about it. The secondary voices are everyone else in the institutional setup leading to the abuse in the system in the first place. Religious institutions have a minority of persons in positions of authority, unfortunately, who have abused. Journalists are a tertiary voice around these two.

The role of journalists is working with victims, with the majority of clergy who have not abused, and other researchers, to gather the narratives and collate those to get the wider scope of the patterns of the minority of clergy who have abused. People take the accountability problem seriously, as it’s bad for the victims, bad for the laity, bad for the image and authority of the clergy, and, essentially, bad for the representation of the faith. If you care about the future of Orthodoxy, then you care about this as an issue relevant to the integrity of the faith.

So, I wanted to take these few minutes to recognize the substantial problem before us, for a few reasons. Some factors played into the situation in which we find ourselves. First and foremost, the crimes of a select number of clergy. Second, these crimes went institutionally unchecked for many, many years in the largest denominations of Christianity–almost as a prelude to the broader cultural movements witnessed in many Western democratic societies.

Third, a tendency to reject the claims of victims when the prevailing evidence presents the vast majority of reported cases in the extreme cases of misconduct, i.e., rape, as evidentiarily supportable. False allegations happen, but these are a small minority and should not represent a false dichotomy of support. Institutions should establish robust processes to investigate all claims, addressing false allegations decisively while preserving trust in genuine victims.

Fourth, the diversification of the faith landscape of many Western cultures, particularly with the rise of non-religious communities and subsequent ways of life. One result is positive: Citizens clearly are more free than not to believe and practice as they wish. One negative result, the over-reach in non-religious commentary stereotyping churches as hotbeds of abuse, which creates problems–let alone being false. It doesn’t solve the problem, while misrepresenting the scope of it. It makes the work of the majority of clergy to create robust institutions of accountability for the minority of abusers more difficult and onerous. It’s comprehensively counterproductive.

If we want to reduce the incidence and, ideally, eliminate clergy-related abuse, for the first, we should acknowledge some clergy abuse without misrepresenting The Clergy of any Christian denomination as a universal acid on the dignity of those who wish to practice the Christian faith. It’s a disservice to interbelief efforts, makes the non-religious look idiotic and callous, and blankets every clergy with the crimes of every one of their seminarian brothers, and occasional sister, in Christ.

For the second, we should work on a newer narrative context for the wider story, see the partial successes of wider cultural movements, and inform of unfortunate trends in and out of churches for balance. For the third, we simply need to reorient incorrect instinctual reactions against individuals coming forward with claims as the problem rather than investigations as an appropriate response, maintaining reputation of accused and accuser, while having robust mechanisms for justice in either case. For the fourth, some in the non-religious communities, who see themselves as grounded in Reason and Compassion alongside Evidence, should consider the reasoning in broad-based accusation and consider with compassion the impacts on individuals in faith communities with the authority who are working hard to build institutions capable of evidence-based justice on one of the most inflammatory and sensitive types of abuse. Interfaith dialogue can be slow, quiet, but comprehensive and robust in the long-term–more effective and aligned with both the ideals of Christ or Reason, Compassion, and Evidence.

To these four contexts, journalists can provide a unifying conduit to the public in democratic societies to discuss the meaning of justice in the context of the Christian faith living in democratic, pluralistic societies. We cannot ‘solve’ the past errors, but can provide a modicum of justice for victims and create a future in which incidents are tamped to zero for a new foundation to be laid. Then ‘upon that rock,’ we do not have repeats in the Church as we have witnessed in other contexts discussed over the last few decades:

1991 – Tailhook Scandal (U.S. military sexual harassment scandal)

2012 – “Invisible War” documentary (exposing military sexual assault)

2014 – #YesAllWomen (response to the Isla Vista killings)

2017 – Australia’s Royal Commission Report (child sexual abuse in institutions)

2017 – #MuteRKelly (boycott of R. Kelly over sexual abuse allegations)

2018 – #MeTooBollywood (Bollywood’s reckoning with sexual misconduct)

2018 – #MeTooPublishing (exposing sexual harassment in the literary world)

2018 – #WhyIDidntReport (response to Brett Kavanaugh hearings)

2019 – Southern Baptist Convention Abuse Scandal (Houston Chronicle exposé)

2019 – K-Pop’s #BurningSun (sex trafficking and police corruption scandal)

2020 – #IAmVanessaGuillen (military abuse and murder case)

2021 – #FreeBritney (exposing exploitation and control of female artists)

2021 – Haredi Jewish Communities’ Abuse Cases (journalistic investigations by Shana Aaronson & Hella Winston)

2002-Present – Catholic Church Sexual Abuse Crisis (Boston Globe‘s Spotlightinvestigation)

2017-Present – #MexeuComUmaMexeuComTodas (Brazil’s movement against misogyny in media and politics)

2020-Present – #MeTooGymnastics (Larry Nassar’s abuse in U.S. gymnastics)

2020-Present – #SayHerName (Black women and LGBTQ+ victims of police violence)

2021-Present – #MeTooIncest (focus on childhood sexual abuse within families)

License & Copyright

In-Sight Publishing by Scott Douglas Jacobsen is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License. ©Scott Douglas Jacobsen and In-Sight Publishing 2012-Present. Unauthorized use or duplication of material without express permission from Scott Douglas Jacobsen strictly prohibited, excerpts and links must use full credit to Scott Douglas Jacobsen and In-Sight Publishing with direction to the original content.

#BurningSun #FreeBritney #IAmVanessaGuillen #MeTooBollywood #MeTooGymnastics #MeTooIncest #MeTooPublishing #MexeuComUmaMexeuComTodas #MuteRKelly #SayHerName #WhyIDidntReport #YesAllWomen

I've just watched #BurningSun and it's truly disgusting how these perpetrators faced light sentences.
The police officer was acquitted of all charges, #Choi and #Jung got just a 2,5 year sentence and #SeungRi merely 18 months.

https://www.youtube.com/watch?v=9EEp1q_iMYc

Also #Hara's death is heartbreaking.

I totally believe that whistleblower claiming nothing has changed since then and this is just the tip of the iceberg.

#kpop #BBC #BigBang