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Foucault ha sido citado como un gran contribuyente intelectual al feminismo y a la educación, a pesar de defender la despenalización de la violación y la pederastia. Desde el MeToo hay una creciente crítica a la persona y obras de Foucault. Sin embargo, para no reconocer su error, algunos autores y autoras dicen que la defensa de la violencia sexual de Foucault era desconocida hasta ahora. Este artículo demuestra que esto no está respaldado por evidencias. Los datos se recogieron mediante entrevistas comunicativas a 19 personas con perfiles diversos. Los resultados muestran que parte del profesorado que ha incluido la obra de Foucault ocultó a su alumnado la posición de Foucault a favor de la violencia sexual. Las personas participantes creen que hay varias razones por las que ese profesorado lo ocultó: a) el pensador más crítico; b) el transgresor; c) un intelectual relativista; d) "un escudo tras el que esconderse"; y e) la idea de que el intelectual debe separarse de la persona. Al transmitir esas imágenesy ocultar o incluso justificar a Foucault en lugar de analizar la implicación de sus obras y su defensa de la violencia sexual, perpetuando su justificación, dicho profesorado actúa como sus 'hooligans'. Foucault has been quoted as a great intellectual contributor to feminism and education, despite his defense of decriminalizing rape and pederasty. Since the MeToo movement, there is an increasing criticism of Foucault's persona and works. However, in order to avoid recognizing their mistake, some authors say that Foucault's defense of sexual violence was unknown before. This article shows this is not backed by evidence. Data was collected via interviews with 19 subjects with diverse profiles, employing the communicative methodology. The results shed light on the fact that some professors who have included Foucault's works in their classes hid Foucault's position in favor of sexual violence to their students. Interviewees state that there are several reasons why they think those professors hid this fact: A) the most critical thinker; b) the transgressor; c) a relativist intellectual; d) "a shield to hide behind"; and e) the idea that the intellectual must be separated from the person. This study indicates thatin transmitting those images and hiding or even justifying Foucault instead of critically analyzing the implication of his works and his defense of sexual violence, perpetuating its justification, such professors act as his "hooligans".

Child sexual abuse is a social problem that concerns our societies. The sustainable development goals have highlighted the eradication of child sexual abuse as one of the highest-priority goals of this century. Breaking the silence within religious communities is an essential step going forward. Therefore, establishing a dialogue between people of different religions is crucial to achieving this goal. The purpose of this article is to explore whether there are current interreligious dialogue initiatives based on scientific recommendations to prevent child sexual abuse. The method used herein is a qualitative document analysis of the selected initiatives. The results indicate that interreligious dialogue initiatives include scientific recommendations in their prevention programs. Furthermore, these successful initiatives connect religious values and the need to support victims and to break their silence. Based on these results, it can be concluded that interreligious initiatives for child sexual abuse prevention programs based on scientific evidence are crucial in order to eradicate child sexual abuse.

Social interactions and communication shape the desires and preferences of men and women. While it is true that some men have modified their behavior due to feminist women, the same happened with some women, who changed attraction patterns thanks to new alternative masculinities (NAM). This study examines the latter, focusing on social interactions mediated by language, as a crucial element to impact and change the desires of people. For this purpose, six autobiographical interviews were conducted with women aged 19–39 years, from two different countries and continents, paying attention to the narratives of their sexual-affective relationships. Using the communicative methodology, interactions have been analyzed from verbal communication and nonverbal communication, based on the consequences of the actions rather than intentionality. The results of this study show how dialogic communicative acts with NAMs influenced some women who first defended or justified actions of male perpetrators to later prefer to support female survivors against their perpetrators. Analysis reveals that communicative acts grounded in such language that enacted the desire of NAM for women of solidarity have shaped some memories of women of relationships with dominant traditional masculinities (DTM) and, ultimately, contributed to change their attraction and election patterns.