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This study aimed to investigate the impact of a recreational behavioural programme on reducing the degree of anger among children with intellectual disabilities (ID) in the primary stage. The study was implemented with 24 children who were randomly divided into two groups: an experimental group (n = 12, age = 10.80 ± 1.03 years, IQ = 63.10 ± 4.43 scores, ASW = 55.50 ± 1.51 scores) and a control group (n = 12, age = 10.80 ± 0.92 years, IQ = 63.00 ± 4.16 scores, ASW = 56.00 ± 1.15 scores). We used the PROMIS anger scale with a modification that was used to measure the degree of anger, and the recreational behavioural programme was implemented three times per week for six weeks. The results of the research showed that the improvement percentages for Anger Triggers (AT), Inner Anger (IA), and External Anger (EA) were 9.73%, 9.04%, and 9.60%, respectively, and the Anger scale as a whole (ASW) rate was 9.46%. r = (0.89–0.91). The experimental group using the recreational behavioural programme also outperformed the control group, as the results indicated a decrease in the intensity of anger in the direction of the experimental group. The differences in the improvement percentages for Anger Triggers (AT) Inner Anger (IA), and External Anger (EA) were 32.97%, 31.03%, and 26.63%, respectively, and the Anger scale as a whole (ASW) rate was 30.09%, r = (0.82–0.86). The results of the study confirmed the effectiveness of the recreational activity programme in developing social interaction among children with intellectual disabilities, which indicates the success of the recreational behavioural programme in reducing the degree of anger among children with IDs. Therefore, the recreational behavioural programme had a positive effect in terms of reducing the degree of anger among children with IDs in the primary stage.

De acuerdo a las condiciones sociales la actitud ética del individuo puede ser matizada por la actitud de la sociedad. Por lo tanto no es sorprendente encontrar, que algo que es ético en una sociedad no lo sea para otra sociedad. La mutilación genital femenina, es un ejemplo de esto, ésta mutilación es vista en algunas sociedades como lo debido y algo bueno para toda la comunidad en general y para las niñas en particular; mientras que en otras sociedades, esto es visto como mutilación y violación de los derechos humanos. Esta práctica, es un aspecto complejo que ata los roles tradicionales de género, la superstición, los conceptos locales en cuanto a sexualidad, salud, así como otras relaciones sociales. En el mundo se tiene un estimado de 130 millones de niñas y mujeres que han sido sometidas a la mutilación genital femenina (FGC) El presente artículo examina la medicalización de ésta práctica, desde un punto de vista ético. Este documento discute el tópico en los siguientes temas : definición de la práctica, justificación de la misma, sus complicaciones y finalmente las reflexiones éticas. Este artículo argumenta que las leyes que prohiben esta práctica no funcionarían sin un amplio cambio sociocultural; cualquier esfuerzo para erradicar dicha práctica no será exitoso

According to each society's condition the ethical attitude of the individual may be colored by the attitude of the society. It is therefore not surprising to find what is ethical in one society might not be ethical in another. Female Genital Cutting, as an example, is seen in some societies as a must and something good for the whole community in general and for girls in particular, while in others, it is seen as mutilation and violation of human rights. The practice of female genital cutting is a complex issue that ties the traditional gender roles, superstition, local concepts on health and sexuality, as well as several other social relations. Worldwide, an estimated 130 million girls and women have undergone FGC. The current paper examines medicalization of female genital cutting from ethical point of view. The paper discusses the issue in the following themes: definition of the practice, the justifications of the practice, the complications and lastly the ethical reflections. The paper argues that laws that prohibit the practice would not work, without wide socio-cultural change; any effort to eradicate the practice would not succeed.