Practice Of Female Circumcision Research Articles

Epistimology of the 2022 Indonesian Women's Ulama Congress on the Prohibition of the Practice of Female Circumcision from the Perspective of Hakiki Justice

This article analyzes KUPI 2022 recommendation on Female Genitalia Cutting and Injury (P2GP) or female circumcision. Female circumcision is still practiced in various countries including Indonesia, with the excuse of carrying out religious orders for the sake of women's glory and cultural existence. This view is troubling, a form of injustice that continues and has an impact on women, if women are not circumcised then women get a negative stigma. The purpose of this article is what are the reasons why the Indonesian Women's Ulama Congress (KUPI) prohibits the practice of female circumcision? How is female circumcision from the perspective of ultimate justice? This article is a literature research, by examining the KUPI 2022 recommendation on female circumcision as a primary source, then analyzed qualitatively, analyzed based on the theory of ultimate justice. The result of the analysis is that, some scholars view that female circumcision is for the honor of women, but none of the Hadiths that are the basis of female circumcision have reached the level of sahih, and even their position is even dhaif. On this basis, KUPI recommends that female circumcision is prohibited (Haram to be performed) with various considerations. The accusation that if women are not circumcised, their libido and lust will be unstoppable is contrary to the Islamic values of true justice. The contribution of this article is shown for the legislative government to make a policy prohibiting P2GP actions.

Malay-Muslim women’s perceptions of sunat perempuan in the Malaysian context

Female circumcision (genital cutting) in Malaysia is largely understudied at present. This study unpacks the perceptions of Malay-Muslim women with regards to sunat perempuan (female circumcision) in Malaysia. Through stakeholder engagement discussions organised by a civil society organisation, 17 Malay-Muslim women shared their views in relation to the practice with a particular focus on: (1) their awareness and personal experience of it; (2) their opinions and knowledge about the practice; (3) beliefs related to the practice; and (4) the roles of relevant stakeholders in advocacy work related to the practice. The data were analysed thematically and interpreted based on the grammar of legitimation and social norms theory. The findings reveal several themes, involving the perceived benefits of the practice; tradition and conformity to social norms; conflicting emotions related to religion; and implicit pressure and fear of negative sanctions in relation to the practice. The findings shed light on the concerns faced by Malay-Muslim women in their decision-making process in relation to the practice of female circumcision in Malaysia.

A Scoping Review of Female Genital Mutilation and its Effects on Sexual Function and Sexual Satisfaction

The practice of female circumcision (FC), particularly female genital mutilation/cutting (FGM/C), has been controversial as it is regarded as physically and mentally harmful and violates human rights. The purpose of this study is to perform a scoping review aiming to evaluate and compare the effects of FC and FGM/C on the sexual function of the affected women, including the Google Scholar, EBSCO Discovery Service, PubMed, ProQuest Health & Medical Complete, and Wiley Online Library between the year 1999 to 2020. The following keywords were used: ‘Female Circumcision’, ‘Female Genital Mutilation, ‘Female Genital Cutting’, ‘Female Circumcision and Sexual Function’, and ‘Female Circumcision and Sexual Satisfaction. A total of 72 articles related to FC and sexual function or satisfaction were retrieved, and 30 articles met the inclusion criteria. Based on the analysis of the final 30 articles, most of the articles described the detrimental effects of FGM/C on sexual function and sexual satisfaction. However, future studiesMaround the less invasive types of FGM/C are required to better reflect on FGM/C on female health. FGM is detrimental to female sexual satisfaction. However, a different method of FC that is less invasive may provide different outcomes. Therefore, a comprehensive guideline on proper FC techniques is needed for education among medical practitioners to prevent any adverse effects on sexuality.

Re-evaluating the Authenticity of Hadith on the Shariah Ruling of Female Circumcision in Malaysia

Abstract The practice of female circumcision in Malaysia has been heavily criticized for being like the practice of Female Genital Mutilation (FGM) in Africa. This criticism started from the Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) in 2018, organized by the United Nations Human Rights (UNHR), which called on Malaysia to stop the practice of female circumcision. Among the accusations made were that the practice of female circumcision was merely a tradition and not a religious requirement. In addition, they denied the authority of the hadith used as evidence for the legitimization of female circumcision, claiming that they were weak and lacked authority. Therefore, this study aims to reassess and re-evaluate the validity and authority of the hadith used as evidence for the legitimization of female circumcision. This study uses a qualitative method, employing historical-textual analysis, to analyze the opinions of hadith scholars regarding the sanad (Transmission) and matan (Text) of the hadith. The results of this study found that the hadith regarding female circumcision has various pathways that can support each other and can be upgraded to hasan li ghayrihi. In conclusion, this study found that the hadith used as evidence for the legitimization of female circumcision is authoritative, thereby affirming that this practice is part of Islamic law.

POLEMIK AMALAN KHITĀN WANITA DI MALAYSIA MENURUT PERSPEKTIF ISLAM: SUATU KAJIAN AWAL

The practice of female circumcision in Malaysia has been heavily criticized as being similar to Female Genital Mutilation (FGM) in Africa. This criticism followed a 2018 United Nations Human Rights (UNHR) Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) recommendation, which called on Malaysia to stop the practice. Among the claims made were that female circumcision is just a tradition and not a religious requirement, and that the hadith used to justify the practice is not authoritative. This study aims to identify the polemics surrounding the practice of female circumcision in Malaysia. It is an initial qualitative study that uses content analysis to analyze data. The study found that there are five main reasons that have caused the polemics regarding female circumcision in Malaysia such as a disagreement regarding the practice of female circumcision in Malaysia, with some viewing it as a local custom. Furthermore, contemporary scholars are debating its legitimacy based on the authentication of relevant hadith sources. Meanwhile, the different methods employed raise concerns about the understanding and implementation of female circumcision among medical practitioners in Malaysia, further exacerbated by the absence of authoritative guidelines on female circumcision by regulatory authorities in Malaysia. In conclusion, this study suggests that the polemics surrounding female circumcision in Malaysia must be resolved by continuing research that can produce safe and Shariah-compliant guidelines.

Deconstructing the psychosexual myths of female circumcision among the Pokot in Eastern Uganda: hints for public health campaigns

ABSTRACT Sexualization of the woman’s body has for years been used to promote the practice of female circumcision in practicing communities. In this study, we provide an insight into the constructive psychosexual experiences of uncircumcised Pokot women in Eastern Uganda. This phenomenological study was based on thirty-five In-depth interviews with uncircumcised women. A thematic analysis revealed six constructive psychosexual experiences; less exposure to early marriages, fewer complications during menstrual periods, amplified sexual pleasure, ease to reach orgasms, less exposure to sexually transmitted infections, and good reception by men from non-female circumcision communities. These experiences provide grounds for public health campaigns against female circumcision and fighting stigmatization of uncircumcised women.

KHITAN WANITA PERSPEKTIF MEDIS DAN HUKUM ISLAM

The term circumcision is not found in the Quran (both as ibarah al-nash and isyarat al-nash) moreover it means the verse to legalize female circumcision. The verse that is often quoted by some scholars to back up the practice of circumcision is the letter an-Nisa' verse 125, surah: 125 and Ali Imran, verse: 95, namely the recommendation to follow Ibrahim's millah, one of the millahs is circumcision. Medical research concluded that female circumcision is not a medical procedure because its implementation is not based on medical indications and has not proven its benefits to the health of the woman as stated in the consideration of Minister of Health Regulation No. 6/2014 concerning Revocation of Minister of Health Regulation 1636/2010 concerning Female Circumcision. Tracing the history that female circumcision departs from the legacy of the Arab tradition that has lasted a long time and when the arrival of Islam got the legitimacy of the Prophet that female circumcision is a "nobility". The method used in this research is library research with normative doctrinal analysis of female circumcision regulations in Indonesia with the Hadith of the Prophet Muhammad regarding female circumcision with several conclusions; First; The practice of female circumcision carried out by medical personnel in Indonesia only cuts off the tip of the clitoris and is not as dangerous as what other countries do or Western accusations that circumcision is an attempt to harass women, supported by Ali Akbar. when having sex, because the clitoris secrete a foul-smelling smegma and become a stimulant for the emergence of cancer of the testicles and cervix. Second; The legitimacy of the Prophet through the phrase "glory for women" if it is understood from a religious perspective, then circumcision is also a sunnah practice for women, from the second socio-cultural aspect when society views a circumcised woman as good (honorable), Islam allows it in accordance with the rules of ushul “al-‘adaah al-muhkamah” and in practice it must be carried out by medical and professional personnel.

Female Genital Mutilation/Cutting (FGM/C) for The Harmony of Sexual Relationship by Islamic Law Perspective

The practice of female circumcision or FGM/C (Female Genitalia Mutilation/Cutting) in Indonesia is stated as a purification process by removing najis or dirt in female genital area and it is useful for controlling women's sexual desires so that they are far from evil. Based on this motivation, FGM/C makes women increasingly subordinated by placing the assumption of infertility and being responsible for the satisfaction of sexual relations with their partners. Apart from tradition, this phenomenon is also based on the strong influence of Islamic religious doctrine which generally makes parents feel compelled to fulfill it. Through a qualitative approach with descriptive-analytical methods, this research will compile and explain the data that has been obtained to be analyzed and drawn conclusions. The results of this study indicate that there is no concrete evidence that correlates female circumcision with sexual harmony, female circumcision is purely a tradition and not an Islamic teaching.

The Role of Educational Level in the Practice of Female Circumcision in Oredo LGA of Edo State, Nigeria

The Role of Educational Level in the Practice of Female Circumcision in Oredo LGA of Edo State, Nigeria

Pemberdayaan Masyarakat Dalam Pelaksanaan Sunat Perempuan Pada Anak di Kelurahan Ladang Bambu Kecamatan Medan Tuntungan

Female circumcision or Female Genital Mutilation (FGM) has no health benefits, in fact if carried out excessively it can cause long-term health problems for women. The aim of this community service is to provide health education to parents who have daughters in a traditionally dangerous culture: female circumcision as an indicator of gender equality from a religious, transcultural and reproductive health perspective in Ladang Bambu Village, Medan Tuntungan District. This Community Service is a qualitative approach with an ethnographic approach. The number of participants was 19 people. The results of the research are that female circumcision is a rule and principle in Islam. Female circumcision is not associated with gender equality, but its implementation is based on the demands of local customs or culture and Islamic religious guidance. From a reproductive health perspective, female circumcision is seen as having no benefits. As a follow-up, it is necessary to establish a Regional Regulation for the City of Medan regarding the implementation of female circumcision and disseminate it to the relevant agencies and the community so that this regulation can be implemented. The conclusion of this community service is that the practice of female circumcision is still carried out by the majority of people in Ladang Bambu Village, Medan Tuntungan District, where its implementation is not linked to gender equality, but is based on local cultural demands and Islamic religious guidance.

The Gender Mainstreaming Strategy as a Solution for the Constitutional Rights Violation of Female Circumcision

In recent years, violence against women has continued. Culture, beliefs, and the role of community and religious leaders are the reasons for the practice of female circumcision in East Java Province. To the perpetrators, this activity is reasonable. This article is a policy study with a gender perspective approach and uses qualitative methods and quantitative data. The results of this study reveal the insights of circumcision practitioners in women who are less aware of the effects of female circumcision, low education levels, and trust and pressure from the family (internal) and the environment (external). Moreover, the main rules are legalised as the 1945 Constitution explicitly outlines government interference in community control, including social and cultural. The gender mainstreaming strategy (PUG) has been implemented to eliminate activities that violate women's rights to health and other constitutional rights.

Cultural Practices of Female Circumcision

The cultural practice of female circumcision in Kalimantan, is not only based on local traditions and culture, but is also a must for the Muslim community. The circumcision is believed to be a worship that must be carried out, although religious guidance regarding female circumcision is still a matter of debate. The purpose of the study was to find out how the cultural practice of female circumcision. This study used a descriptive qualitative design. The research was carried out in Kalimantan. The participants are parents, traditional healers, and health workers. The sampling technique was purposive with the inclusion criteria of living in the research area for at least 10 years and having seen firsthand the practice of circumcision against women. The collected data is then analyzed using the concepts proposed by Miles and Huberman. Most of the participants really respect the existence of female circumcision on the basis of religion or because of the words of parents who say that the girl must be circumcised. Most of the participants said they were not aware of the controversy about female circumcision, even heard that was prohibited. They believe that circumcision is mandatory and do not know that if it is done carelessly, it will be fatal. The cultural practice of female circumcision is still carried out from generation to generation because it is believed to be able to cleanse one's body from all dirt or najis.

Habitus dan Reproduksi Kultural Sunat Perempuan pada Masyarakat Muslim Sumenep

Female circumcision has been widely studied in terms of the causal factors, the motivation of parents to choose female circumcision for medical or non-medical personnel, community knowledge about female circumcision, the relationship between female circumcision and human rights, and the impact of female circumcision on health. But this research focuses on how female circumcision is reproduced and transmitted to society. This study aims to examine how habitus influences agents in Sumenep Regency, Madura so that local agents carry out the reproduction and transmission of female circumcision. A qualitative approach method with the type of case study research is used to extract the data. The theory used in this research is habitus, field (arena), and reproduction of Bourdieu’s social practice. This study found that the social practice of female circumcision is a habit that has been going on for hundreds of years. So it has been internalized in society. Reproduction and transmission of the practice of female circumcision are carried out by various actors from different arenas/fields, both in education, health, and religious institutions. In addition, non-medical personnel such as traditional healers and nyai (calls for women older than the person calling) are also local agents who perform female circumcision reproduction.

Measuring impact of storyline engagement on health knowledge, attitudes, and norms: A digital evaluation of an online health-focused serial drama in West Africa.

Background“Cest la Vie!” (CLV) is a serial drama that entertains, educates, and promotes positive health behaviors and social change for West African audiences. The purpose of this study was to evaluate if watching the CLV Season 2 series online had an impact on people’s health knowledge, attitudes, and norms, focusing on populations in francophone West Africa.MethodsBetween July 2019 and October 2019, viewers of CLV and non-viewers were recruited from Facebook and YouTube. We conducted an online longitudinal cohort study that assessed changes in health knowledge, attitudes, and norms (KAN) between these groups. Participants completed a baseline survey prior to the online airing and up to three follow-up surveys corresponding to specific health stories in the series, including sexual violence, emergency contraception, and female circumcision. We used descriptive statistics to describe viewers and non-viewers, and an item response theory (IRT) analysis to identify the effect of viewing CLV on overall KAN.ResultsA total of 1674 respondents participated in the study. One in four participants (23%, n = 388) had seen one of the three storylines from CLV Season 2 (ie, CLV viewers). At follow-up, viewers were more likely than non-viewers to know when to correctly use emergency contraception (P < 0.001) and to believe that the practice of female circumcision should end (P = 0.001). Compared to people who did not see CLV, viewers of the series had 26% greater odds of answering pro-health responses at follow-up about sexual assault, emergency contraception, and female circumcision. Further, the level of engagement with specific storylines was associated with a differential impact on overall outcome questions.ConclusionsAs internet access continues to grow across the globe and health education materials are created and adapted for new media environments, our study provides a novel approach to examining the impact of online entertainment-education content on health knowledge, attitudes, and norms.

Teaching About Female Genital Mutilation: Complex Question of Cultural Relativism and Preventive Movement

This study aims to investigate three things. First, how is the tendency of the perspective used in discussing the issue of female circumcision in society; second, what is the value base that distinguishes the practice of female circumcision in one society from another; and third, how each value base in the practice of female circumcision is realized or transformed in the feminist movement. The research was carried out with a qualitative approach where data were obtained using a literature study method by reading books, journal articles and various reports on the practice of female circumcision. The results show that studies that discuss the practice of female circumcision tend to be discussed in five perspectives, namely in the perspective of gender, culture, health, religion and law. In practice, female circumcision has a different value base from one society to another. The value bases used in female circumcision include women's initiation into adulthood; purification or cleansing, beautification; and female fertility. Different value bases become the basis for feminists to make efforts to prevent the practice of female circumcision, starting from the level of binding regulations to prevent the practice of female circumcision, community participatory dialogue to abandon the practice of female circumcision, and empowering women through education and the economy.

Female circumcision in Islamic and Health Perspective in Bogor, West Java

This study was aimed to find that medically speaking, the practice of female circumcision was carried out by the community in Jasinga, Cigudeg, and Cileungsi Districts. This research is a quantitative study of 110 respondents. This study is also supported by qualitative research with the type of Rapid Assessment Procedure (RAP). The source of this research consisted of mothers who had daughters aged one to five years and performed female circumcision both to health workers and to traditional birth attendants. The results showed that circumcision did not have a significant negative impact on children's health and psychology. Traditions that collaborate with religious teachings are a strong reason for someone to take any action, even though from the other side the benefits have not been found. The practice of female circumcision is still ongoing, although there is a prohibition against such activities because it is seen as a violation of human rights, it can result in shock, stress, and even sexual dysfunction.

Legal Perspective of Female Circumcision: Study of Woman Rights to access Information of Sexual Health in Indonesian and Somalia

Female circumcision is a controversial practice in some countries, including Indonesia. The female circumcision also occurs in Somalia and has impact of medical complication. This study aims to know the implication of female circumcision in Indonesia, especially in Situbondo, Surabaya and Bangkalan with implication of female circumcision in Somalia. Quantitative methodology is used as the methodology, while the samples are taken through random sampling and given questionnaire, interview and comparison with Somalia. The finding showed that most women are still does not know about the function of female circumcision in Indonesia and Somalia, they only following the tradition within their community. The patriarchy culture that view woman as a lower creature makes woman cannot get her right in asking about reproductive health. In Somalia, there are impact of circumcision with reproductive health and many complications with health. It even considered as taboo and unnecessary. Female circumcision that firstly legalized by the Health Minister is now prohibited due to health problem. Therefore, female circumcision is no longer legal in Indonesia meanwhile in Somalia is legal in their government. In Indonesia, female as a part of society did not have any rights on their own self. Their life is depend on the tradition which sustain until present and will be continued for next generation. The tradition is often spread within the religious belief and vice versa. Therefore, the practice of female circumcision is still happening in three regions, including Surabaya, Bangkalan and Situbondo. Meanwhile In Somalia, female as a part of society who has any rights on their own self. In Somalia, female circumcision was supported by society and government in Somalia.

The Missing Women of Sande: A Necessary Exercise in Museum Decolonization

The Missing Women of Sande: A Necessary Exercise in Museum Decolonization

Female Circumcision and the Construction of Female Sexuality: A Study on Madurese in Indonesia

This study explores the existing practice of female circumcision among the ethnic Madurese in the East Java province of Indonesia. The practice has long been believed to be part of the Islamization process as well as protecting the cultural traditions of the ethnic society in Madura. This study aimed to investigate two major issues: the prevalence of female circumcision in three districts on Madura Island, using a quantitative survey; and the cultural construction of female sexuality, using a qualitative method focused on observations and in-depth interviews with women, community leaders, and religious teachers. The findings of this study show that a greater number of females have been circumcised from as early as infants (under the age of one) to those in adolescence. The traditional views on the female body and sexuality have strongly influenced the continuity of the cultural practice. Moreover, observational analysis showed that Madurese society continues to believe that women who identify as Muslims are required to be circumcised. Women who are not circumcised are considered to have betrayed their religious, ethnic, and cultural identities. Furthermore, women cannot refuse or ask not to be circumcised, as many traditional families and religious leaders believe that the practice is required to purify the woman’s body and her sexuality.

LEGAL PERSPECTIVE OF FEMALE CIRCUMCISION: STUDY OF WOMAN RIGHTS TO ACCESS INFORMATION OF SEXUAL HEALTH IN INDONESIAN AND SOMALIA

Introduction: Female circumcision is a controversial practice in some countries, including Indonesia. The female circumcision also occurs in Somalia and has impact of medical complication. Objective: This study aims to know the implication of female circumcision in Indonesia, especially in Situbondo, Surabaya and Bangkalan with implication of female circumcision in Somalia. Methods: Quantitative methodology is used as the methodology, while the samples are taken through random sampling and given questionnaire, interview and comparison with Somalia. Results: The finding showed that most women are still does not know about the function of female circumcision in Indonesia and Somalia, they only following the tradition within their community. The patriarchy culture that view woman as a lower creature makes woman cannot get her right in asking about reproductive health. In Somalia, there are impact of circumcision with reproductive health and many complications with health. It even considered as taboo and unnecessary. Female circumcision that firstly legalized by the Health Minister is now prohibited due to health problem. Therefore, female circumcision is no longer legal in Indonesia meanwhile in Somalia is legal in their government. Conclusion: In Indonesia, female as a part of society did not have any rights on their own self. Their life is depend on the tradition which sustain until present and will be continued for next generation. The tradition is often spread within the religious belief and vice versa. Therefore, the practice of female circumcision is still happening in three regions, including Surabaya, Bangkalan and Situbondo. Meanwhile In Somalia, female as a part of society who has any rights on their own self. In Somalia, female circumcision was supported by society and government in Somalia.