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Child-rearing promoting sexual abstinence has strongly predicted sexual abstinence in Thai female adolescents, and it requires a valid and reliable measurement. However, no such instrument exists. This study aimed to develop a child-rearing promotion of sexual abstinence scale (CPSAS) and assess its validity and reliability.

The scale development consisted of two phases; scale construction and psychometric testing. Phase I included item generation extracted from a literature review and existing measurements. Items were reviewed by five-panel experts and were then selected by considering an inter-item correlation, corrected item-total correlation, factor loading and communality value from the exploratory factor analysis (n = 299). Phase II involved confirmatory factor analysis (CFA) for construct validity and scale reliability (n = 300).

The CPSAS, first, contained 25 items with four dimensions; assuring daughter to recognize parental love, teaching daughter sexual abstinence, convincing daughter to recognize parent's expectations of sexual abstinence and encouraging daughter sexual abstinence. Two items were then deleted after the experts reviewed, and six items were removed after item analysis. The CPSAS finally contained 17 items with a 4-point Likert scale. Psychometric testing provided acceptable results. CFA reported the fit indices; χ² = 98.06 p = 0.083, df = 80, χ²/df ratio = 1.220, CFI = 0.996, TLI = 0.992, RMSEA = 0.027 and SRMR = 0.030. The standardized factor loadings were 0.499 to 0.908 (p < 0.05). The S-CVI was 0.96, and Cronbach's alpha coefficient was 0.93.

The CPSAS is a reliable and valid instrument for evaluating child-rearing promoting sexual abstinence in Thai female adolescents.

The purpose of this paper is to examine the effectiveness of abstinence-based sexual education programs delivered in parallel to Thai parents and their early adolescent daughters to promote sexual abstinence and improve communication regarding sexual topics between them and their parents.

A quasi-experimental design included groups of parent/daughter dyads; Group 1 (controls) (n=40), Group 2 Adolescent Program (n=40) and Group 3 Adolescent Parent Program (APP) (n=42). Outcome measures included parent–adolescent communications and adolescents’ sexual abstinence cognitions and intent to abstain from sexual behaviors, measured at five and nine weeks post-programs.

Generalized estimating equation analyses indicated that the dual program (APP) was more effective in increasing parental communication with their daughters compared with Group 1 (p-value<0.05) and only the daughters in the APP program reported more positive subjective norms, sense of perceived behavioral control and intent to abstain than did Group 1 (p-value<0.05).

The overarching goal of supporting the development of family environments where female adolescents are able to talk about sexuality is essential for adolescent sexual health promotion. The data provide further evidence that a dual program with simultaneous parent and female adolescent interactive activities over three sessions is superior compared with programs that target either the parents or the adolescents only. Hence, further replication with more parent–daughter dyads and then within more diverse cultures and populations is warranted. Developing and testing a similarly structured program for parents and sons is also required.

Previous research has shown that religion plays a role in the lives of many youths. This paper aims to extend previous research and examine attendance at religious services and involvement in religious/church activities as separate items to determine if one aspect was more strongly associated with never having had sexual intercourse among youth in the USA. It also aims to consider the effect of other youth assets, and analyze all by gender.

Cross‐sectional data were examined to assess youth assets and risk behaviors. Multivariate regression was used to determine whether the assets or religion questions were significant in the presence of the other assets/religion questions. The eight assets examined, in addition to church attendance and involvement in religious groups were adult role models, peer role models, family communication, involvement in sports and groups, community involvement, aspirations for the future, responsible choices, and good health – diet and exercise.

Involvement in church/religious activities, but not attendance at religious services, was associated with never having had sexual intercourse among males and females. Analysis also determined that several of the other youth assets were protective of sexual intercourse among males and among females.

Findings from this study may be limited by the validity of the self‐reported measures. The data were cross‐sectional, making it impossible to draw inferences about the causal directions of the relationships found in this study. Future research should focus on developing interventions to strengthen youth assets.

Developing gender and culturally specific interventions to promote youth assets may reduce the number of young people engaging in sex.

The paper extends previous research and examines attendance at religious services and involvement in religious/church activities as separate items to determine if one aspect was more strongly associated with never having had sexual intercourse.

The purpose of this paper is to examine how school-based sexuality education has had a long and troubled history of exclusionary pedagogical practices that have negatively affected such populations as lesbian, gay, bisexual, trans, queer (LGBTQ) individuals, people of color, and the disabled. The social ecological model is introduced as a way of offering sexuality educators and school administrators a way of thinking more broadly about how to achieve sexual health through sexuality education efforts inside and outside of the school environment.

This paper uses critical analysis of current and historical school-based sexuality education methods and curricula used in the USA. Authors use both academic journals and their own expertise/experience teaching sexuality education in the USA to analyze and critique the sources of sexuality education information and curricula used in schools.

Historically, sexuality education in school settings in the USA has been biased and has generally not offered an educational experience fostering sexual health for all students. There are now welcome signs of reform and movement toward a more inclusive and progressive approach, but there is still some way to go. Sexuality education programs in schools need to be further and fundamentally reformed to do more to foster sexual health particularly for LGBTQ individuals, students of color, and people with disabilities.

This paper offers sexuality educators ways of addressing structural issues within the sexuality education curriculum to better serve all students to increase the quality of their sexual health. Integrating critical pedagogy and anti-oppressive education can increase students’ sexual health along physical, social, emotional, intellectual, and spiritual dimensions.

This paper provides historical analysis along with the identification of structural difficulties in the sexuality education curriculum and proposes both critical pedagogy and anti-oppressive education as ways of addressing sex and relationships education.

Parents are sometimes perceived as barriers to providing comprehensive and inclusive sexuality education to young people. However, little is known about parents’ actual attitudes towards providing such broad information to young people. The purpose of this paper is to examine two different approaches to measuring parents’ attitudes towards sexuality information, a programme title approach and a topic-centred approach.

Illinois parents of adolescents (n=301) indicated their knowledge about and attitudes towards sexuality education programmes and 18 sexual health topics via online survey. Confirmatory factor analysis was used to examine whether parents’ attitudes were more consistent with a programme-centred (i.e. abstinence-only, comprehensive) or a topic-centred (i.e. physical health, sexual and gender identity, pleasure, and relationships) approach.

Parents were uncertain about what form of sexuality education was offered but most were equally comfortable with both abstinence-only and comprehensive programmes. Parents’ ratings of topics grouped significantly better by the topic-centred than the programme-centred approach. Parents rated all four subjects as important, with the highest mean ratings given to physical health topics. Further, parents’ ratings of importance by subject matter were largely independent of their reported programming preference. Together these findings provide evidence that parents believe it is important for their children to have access to a broad range of sexual health education information.

This study is one of the first to document parents’ support for information for young people that goes beyond being comprehensive to include topics such as identities and pleasure. In addition, parents’ lack of knowledge about sexuality education programming may obscure their support for sexual health information. Measuring support by specific topics, however, can help to overcome issues due to parents’ lack of knowledge about programming.

The sexual lives of religious youth and young adults have been an increasing topic of interest since the rise of abstinence-only education and attendant programs in many religious institutions. But while we know a lot about individual-level rates of sexual behavior, far less is known about how religious organizations shape and mediate sexuality. We draw on data from observations with youth and young adult ministries and interviews with religious young adults and adult leaders from Muslim, Hindu, and Protestant Christian groups in order to examine how religious adults in positions of organizational authority work to manage the gender and sexual developments in the transition to adulthood among their youth. We find three distinct organizational styles across the various religious traditions: avoidance through gender segregation, self-restraint supplemented with peer surveillance, and a classed disengagement. In each of these organizational responses, gender and sexuality represent something that must be explained and controlled in the process of cultivating the proper adult religious disposition. The paper examines how religious congregations and other religious organizations oriented toward youth, work to manage the gender and sexual developments in their youth’s transitions to adulthood. The paper draws from a larger project that is studying the lived processes of religious transmission between generations.

Data were extracted from (a) ethnographic observations of youth programming at religious organizations; (b) ethnographicobservations with families during their religious observances; (c) interviews with adult leaders of youth ministry programs. The sample includes Protestant Christian, Muslim, and Hindu organizations and families.

The paper presents three organizational approaches toward managing sex and instilling appropriate gender ideas: (a) prescribed avoidance, in which young men and women are segregated in many religious and educational settings and encouraged to moderate any cross-gender contact in public; (b) self-restraint supplemented with peer surveillance, in which young people are repeatedly encouraged not only to learn to control themselves through internal moral codes but also to enlist their peers to monitor each other’s conduct and call them to account for violations of those codes; and (c) “classed” disengagement, in which organizations comprised of highly educated, middle-class families do little to address sex directly, but treat it as but one aspect of developing individual ethical principles that will assist their educational and class mobility.

While the comparative sample in this paper is a strength, other religious traditions than the ones studied may have other practices. The ethnographic nature of the research provides in-depth understandings of the organizational practices, but cannot comment on how representative these practices are across regions, organizations, or faiths.

Most studies of religion and youth sex and sexuality either rely on individual-level data from surveys, or study the discourses and ideologies found in books, movies, and the like. They do not study the “mechanisms,” in either religious organizations or families, through which messages are communicated and enacted. Our examination of organizational and familial practices shows sex and gender communication in action. Further, most existing research has focused on Christians, wherein we have a comparative sample of Protestant Christians, Muslims, and Hindus.

HIV prevention campaigns have focused on condom distribution and the dissemination of HIV‐related knowledge, with the goal to reduce risky sexual behavior. However, very little empirical work has been done to reveal any possible association between HIV‐related knowledge and risky sexual behavior. Hence, the purpose of this paper is to estimate such associations, using demographic health survey data for India.

The authors estimate multiple binary response models and calculate average partial effects of every treatment (HIV‐related knowledge) on the outcome variable (risky sexual behavior) controlling for socioeconomic characteristics, location of residence, and state specific effects.

Using data from the third wave of the national demographic survey, it is found that better HIV‐related knowledge does not always promote safer sexual practices. While, better HIV knowledge increases the likelihood of condom use, it also increases the likelihood of pre‐marital sex, and reduces the likelihood of abstinence. These effects are much stronger for males when compared to females. These results also suggest, albeit indirectly, that informational and condom distribution campaigns are not necessarily promoting safer sexual practices in India.

One possible limitation of this study is the possibility of endogeneity bias due to omitted variables or reverse causality. The authors follow the literature in the use of controls and interpreted results with caution.

The paper is believed to be the first to derive empirical results relating HIV knowledge and risky sexual behaviour, using a population‐based survey for India.

Shows, in detail, how many African countries have concentrated on prevention of HIV through changing their citizens sexual behaviours with Ghana being spotlighted. Posits that Ghana is at the mid‐stage of the epidemic and uses data to explain this. Uses tables to show the lack of knowledge, by the citizens of Ghana, to AIDS prevention. Concludes that this study has tried to resolve two major problems in AIDS prevention: 1, specific nature of items of knowledge and behaviour influenced by mass media; and 2, neglecting control for exposure to interpersonal communication channels, thereby playing an important part in AIDS information provision omission.

American sex education is continually under fire due to conflicting morals surrounding hegemonic sociocultural norms. These programs, and ultimately the students, are often victims of information inequities which leverage adult control over minors to prevent access to sexual health information. Withholding salient sexual health information infringes on intertwined tenets of human rights, such as education and information access. Spurred by recent disputes and barriers to updating unethical curricula in the states of Arizona and Texas, this chapter uses a human rights lens to explore the current information inequities in K-12 sexual education and students’ precarious positions in policy spaces. This framework demonstrates how libraries are uniquely protected spaces for intellectual freedom and the roles librarians can and should play as sexual health information providers in order to help students overcome information inequities. This chapter will provide recommendations for librarians and other educators to inform and organize advocacy as well as leverage current library operations to support adolescents’ sexual health literacy.

The purpose of this study is to explore the influence of harmful cultural practices and its implications on stigmatization and the spread of HIV infection among people diagnosed with HIV in North Central Nigeria. It will help to identify the cultural values that pose a threat to the social, health and psychological well-being of the members of the society. This study will provide recommendations through educational teachings to community leaders and policymakers for health-care protection through Human Rights Act.

This study uses the qualitative phenomenological research design through a face-to-face in-depth interview to collect data using the audio recorder and field notes. Purposive sampling technique was used to recruit, from three selected hospitals, 20 participants aged 18 years–56 years who gave their consent by filling the informed consent form between April 2019 and July 2019. The data collected were analyzed through thematic analysis using ATLAS.ti 8 software. Also, thematic network analysis was used to visualize the themes, sub-themes and quotations.

The study findings indicate that sociocultural factors and HIV stigma in Nigeria are significant psychosocial problems that have adverse implications for health and psychological well-being. These problems contribute to the harmful traditional practices, thereby making people vulnerable to contracting HIV infection. The nontherapeutic practices of female genital mutilation, sexual intercourse during menstruation and tribal marks or scarification cause medical complications such as vesicovaginal fistula, rectovaginal fistula and HIV infection. Also, the practice of 18 months of sexual abstinence during breastfeeding predisposes couples to extramarital affairs and HIV infections. The findings also reveal that lack of education contributes to gender inequality.

The research uses a scientific method using ATLAS.ti 8 software for the transcription, organization and thematic analysis of the qualitative data. The study findings will benefit specifically the young girls and women who are usually the victims of the harmful cultural practices of female genital mutilation, gender inequality, sexual intercourse during menstruation and lack of female education in North Central Nigeria. Also, this study will serve as a relevant document and guide for policy implementation of Human and Child Rights Acts against all harmful cultural practices and gender inequality.