Background: Due to the expected increase in child abuse during the period of COVID-19 confinement, it is essential that social researchers and other professionals work together very quickly to provide alternatives that protect children. To respond to this extremely urgent demand, evidence-based actions are presented that are being carried out in nine schools in the autonomous communities of Valencia and Murcia, Spain, during the confinement with the goal of “opening doors” to foster supportive relationships and a safe environment to prevent child abuse. Methods: The research was conducted through the inclusion of teachers who are implementing these actions in dialogue with the researchers to define the study design, analysis, and discussion of the results. Results: Knowledge regarding six evidence-based actions is provided: (1) dialogic workspaces, (2) dialogic gatherings, (3) class assemblies, (4) dialogic pedagogical gatherings with teachers, (5) mixed committees, and (6) dynamisation of social networks with preventive messages and the creation of a sense of community, which are being implemented virtually.

Cyber harassment is considered one of the most important risks of our children and teenagers’ online daily interactions. Most existing preventive programs are designed by and for adults, not accounting for the experiences and views of the potential victims. The approach of preventive socialization emphasizes the need for the participation of minors as well as the importance of acknowledging their voices to develop successful preventive actions in this field. By the means of communicative content analysis, in this article, authors contrast the research state of the art with the voice of the very minors. From this analysis, a series of ground rules are defined to be considered in the design of actions aimed at preventing cyber harassment.

The health consequences of gender violence, a global health and social problem, are increasingly studied. Among its roots, research has identified a coercive dominant discourse imposing the idea that masculinities and relationships marked by abuse and domination are more attractive than egalitarian ones. To prevent the health consequences of gender violence, it is necessary to understand the factors that lead many adolescents to fall into it. This study aims to identify the specific mechanisms by which the coercive dominant discourse manifests in the peer group and its consequences for adolescents. Forty-one 15- and 16-year-old female adolescents from three high schools in Barcelona participated in the study. Eight communicative discussion groups were conducted to deepen on participants’ perceptions regarding how peer interactions promote the learning of attraction to violence in sexual-affective relationships. The results show that the participants perceived and experienced different types of coercion to have violent relationships in their peer group interactions. Those interactions fostered the reproduction of the association between sexual-affective attraction and males with aggressive attitudes and behaviors. Many peers coerce others to have disdainful hookups which have very negative health consequences for the victims, including suicidal ideation and committing suicide. Some peer groups become a risk developmental context for female adolescents as far as they foster the coercive dominant discourse, push some young women to engage in violent sporadic relationships, and even harass some others afterwards. This clarifies the importance of peer group-level interventions when addressing the health consequences of gender violence in adolescence.

Evidence has shown that interreligious dialogue is one of the paths to build bridges among diverse cultural and religious communities that otherwise would be in conflict. Some literature reflects, from a normative standpoint, on how interreligious dialogue should be authentic and meaningful. However, there is scarce literature on what conditions contribute to this dialogue achieving its desirable goals. Thus, our aim was to examine such conditions and provide evidence of how interreligious dialogue enables human agency. By analyzing the activity of interreligious dialogue groups, we document the human agency they generate, and we gather evidence about the features of the conditions. For this purpose, we studied four interreligious dialogue groups, all affiliated with the United Nations Educational, Scientific and Cultural Organization’s (UNESCO) Association for Interreligious Dialogue (AUDIR), employing in-depth interviews and discussion groups. In these groups, which operate in diverse and multicultural neighborhoods, local actors and neighbors hold dialogues about diversity issues. In so doing, social coexistence, friendship ties, and advocacy initiatives arise. After analyzing the collected data, we conclude that for interreligious dialogue to result in positive and promising outputs, it must meet some principles of dialogic learning, namely equality of differences, egalitarian dialogue, cultural intelligence, solidarity, and transformation.

Manuel’s biography shows a valuable process of re-enchantment and belief in the possibility of social change. Manuel was strongly disenchanted with the bureaucratization established in Spain during the transition from the Franco regime to democracy in the mid-70s. He recovered his enchantment with democratic movements through contact with the social and educational movement of adult education in La Verneda (Barcelona) and especially through his participation in the Dialogic Literary Gatherings held in the school for adults. In Manuel’s words, the gathering was the best expression of democracy in the school; it was the democratic experience that he had always imagined. In this outstanding space, he could listen to his friends, who, just like him, had lowly academic backgrounds, and share in the reading of the best universal classic literature. For Manuel, this gathering held the germ of a great debate on social, cultural, and democratic transformation.