Harmful Cultural Practices Research Articles

Widows, AIDs, Health and Human Rights in Africa: Case Study from Tanzania

Widows, AIDs, Health and Human Rights in Africa: Case Study from Tanzania

A Feminist Construction of Body Art as a Harmful Cultural Practice: A Response to Jeffreys

A Feminist Construction of Body Art as a Harmful Cultural Practice: A Response to Jeffreys

Tradition and reconstruction: the culture play in Zulu

The paper has two objectives: to present a complete analysis of the culture play in Zulu so as to show thematically, formally, and in milieu, how the Zulu dramatist deals with social processes and traditions, and secondly, to deliberate whether the culture play can effectively challenge potentially harmful cultural practices. Theme-wise the culture play's main agenda is to evaluate an aspect of culture. The analysis revealed that about 58% of the 38 culture plays published so far have to do with various aspects of love and marriage, followed by witchcraft and isangoma practice and then diverse topics. As regards character, the Zulu dramatist doesn't field impressive cultural heroes since the culture play brings its message across by making use of mostly the wrong-doer. Only two plays utilise a-chronological plots and most of the plays utilise a traditional/rural space which is rarely presented as the most beneficial space. The very fact that the culture play evaluates rather than celebrates cultural issues and the fact that plays can be read at school, places it in a good position to deal with potential problems pertaining to love (and a related issue such as AIDS).

‘Body Art’ and Social Status: Cutting, Tattooing and Piercing from a Feminist Perspective

This article analyses the developing industry of body modification, in which cutting, tattooing and piercing are carried out in studios for profit. It seeks to offer a feminist understanding of this industry which places it on a continuum of harmful cultural practices that include self-mutilation in private, transsexual surgery, cosmetic surgery and other harmful western beauty practices. The ideology created by industry practitioners, that ‘body modification’ replicates the spiritual practices of other cultures, reclaims the body, or is transgressive, is supported by the use of postmodern feminist theory. These ideas are criticized here. On the contrary, it will be suggested that such harmful cultural practices of self-mutilation are sought, or carried out on, those groups who occupy a despised social status, such as women, lesbians and gay men, disabled people and women and men who have suffered sexual abuse in childhood or adulthood.

Women's health. The issue of unspoken abuse.

The UK banned female genital mutilation in 1985 with the Prohibition of Female Circumcision Act but there were reports in 1993 that doctors were conducting the procedure and that procedure was being performed abroad. The Children Act 1989 section 47(1) designates investigation and protection of children at risk. Since thousands of British women may have been affected by genital mutilation (FGM) it is important that nurses be aware and understand the issues and not fear that their concern will be considered racist. Prevention requires sensitivity of communication and the Royal College of Nursing document is helpful in directing management of cases. The practice has been commonly accepted in African societies for hundreds of years until recently. African womens groups such as FORWARD the National Alliance for Women of African Descent and Akina Mama wa Africa have considered the practice as an abuse of health and human rights of girls and women. The practice was used in the UK until recently to control the sexuality of mentally ill women and to remedy masturbation activity. Continued practice of FGM is related to its lost believed significance as a requirement for Muslim religion even though it is not specifically mentioned in the Koran. There is maternal concern that daughters might not be acceptable mates for husbands without the operation. The African Charter on the Rights of Welfare of the Child states that harmful traditional social and cultural practices affecting children must be halted by governments. The Charter was adopted by the Organization of African Unity in 1990. The damage from FGM has been reported by the World Health Organization as increased risk (twice the risk) of maternal death in childbirth and increased risk (3-4 times the risk) of neonatal mortality. In Somalia the estimate for maternal death is 1 out of 100 among women who have been mutilated which includes to 80-90% of all Somali women. Other deleterious side effects are difficulties with menstruation and menopause trauma during sexual penetration and urinary tract infections. Psychological effects include unbearable pain and terror humiliation and feeling betrayed by mothers. Mutilation can be excision either with or without removal of the labia minora (85% of cases) or infibulation or cutting of the labia majora to form a hood over the urethra and the vagina and leaving a matchstick size opening for urine and menstrual blood passage.

Rethinking Polygyny: Co-Wives, Codes, and Cultural Systems [and Comments and Reply

Rethinking Polygyny: Co-Wives, Codes, and Cultural Systems [and Comments and Reply

Self-inflicted genital incision: a rare case report

Yankan gishiri, a genital cut, on the vagina for various illnesses is a harmful cultural practice. It is usually performed by traditional barbers. We report a case of Mrs. AA, a 20-year-old para 3 who presented with a history of a long-standing vaginal swelling which became painful after the patient made an incision on it. She was treated with antibiotics and analgesics, and subsequently had an anterior colporrhaphy.