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Bagby, Richard Stephen. "Origen and circumcision." Theological Research Exchange Network (TREN), 2007. http://www.tren.com/search.cfm?p001-1165.
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Livesey, Nina E. "Circumcision as a malleable symbol treatments of circumcision in Philo, Paul, and Justin Martyr /." Ann Arbor, Mich. : ProQuest, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3258388.
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Thesis (Ph.D. in Religious Studies)--S.M.U., 2007.<br>Title from PDF title page (viewed Mar. 18, 2008). Source: Dissertation Abstracts International, Volume: 68-04, Section: A, page: 1502. Adviser: Jouette Bassler. Includes bibliographical references.
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Ali, Ali Salim. "Male circumcision managers' attitudes toward safe male circumcision program implementation and scale up in Botswana." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/79949.
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Thesis (MPhil)--Stellenbosch University, 2013.<br>ENGLISH ABSTRACT: Background: Safe Male circumcision (SMC) divides people for or against it, depending upon their attitudes. The Ministry of health (MOH) has built capacity in the country for rapid scale up of the program since 2009. However, despite the efforts, the number of men circumcised is lagging behind set targets. We do not know to what extent attitudes of the managers at national and district levels do influence this underperformance? The effectiveness of the managers at workplace at large will depend on their attitudes towards SMC. Managers with positive attitudes bring at workplace energy, creativity and momentum to fulfill the work objectives and goals.
Objectives: The objectives of the study were to;
1) establish the current situation of SMC implementation in Botswana,
2) establish the required attitudes for managers towards SMC program,
3) establish the attitudes of SMC managers at all levels toward SMC program,
4) determine the gap between the required attitudes and SMC managers’ current attitudes toward SMC, and
5) Provide recommendation for reinforcing positive attitudes toward SMC program.
Methods: The study used an explorative qualitative design. It was carried out at the Ministry of health headquarters and in ten districts in Botswana. A total of 26 SMC program managers were interviewed using a semi-structured interview guide.
Results: The study found that the managers were confirming to positive attitudes toward the program as prescribed by the MOH’s standards. Data revealed a positive trend in scaling up of the program albeit lagging behind set targets.
Conclusion: This study looked at the desired attitudes of SMC managers should posses and the level of attitudes currently have towards the program. It was not easy to link attitude and performance of individuals. High turnover rate of SMC officers was a worrisome finding that calls for further study.<br>AFRIKAANSE OPSOMMING: Agtergrond: Na gelang van hul houdings, is die meeste mense hetsy sterk ten gunste van of heftig gekant teen veilige manlike besnydenis (VMB). Die Ministerie van Gesondheid is reeds sedert 2009 besig met vermoëbou-inisiatie we om die VMB-program vinnig uit te brei. Ondanks hierdie pogings, is die aantal mans wat ingevolge dié program besny word egter veel minder as die vasgestelde teikens. Dit is nie bekend in watter mate die houdings van VMB-programbestuurders op nasionale en distriksvlak hierdie onderprestasie beïnvloed nie. Die algehele doeltreffendheid waarmee dié bestuurders die program in werking stel, sal immers grootliks afhang van hul houdings jeens VMB. Bestuurders met ’n positiewe houding sal energie, kreatiwiteit en stukrag aan die werkplek verleen ten einde die programoogmerke en -doelwitte te verwesenlik.
Oogmerke: Die oogmerke van die studie was:
1) om die huidige stand van VMB-inwerkingstelling in Botswana te bepaal;
2) om te bepaal watter houdings bestuurders behóórt te hê jeens die VMB-program;
3) om te bepaal watter houdings bestuurders op alle vlakke wél het jeens die VMB-program;
4) om vas te stel in watter mate bestuurders se vereiste houdings en huidige houdings jeens VMB verskil; en
5) om aanbevelings te doen vir die versterking van positiewe houdings jeens die VMB-program.
Metode: Die studie het van ’n verkennende kwalitatiewe ontwerp gebruik gemaak. Dit is by die hoofkantoor van die Ministerie van Gesondheid sowel as in tien gesondheidsdistrikte in Botswana onderneem. Onderhoude aan die hand van ’n semigestruktureerde onderhoudsgids is met altesaam 26 VMB-programbestuurders gevoer.
Resultate: Die studie bevind dat die bestuurders wél positiewe houdings jeens die program toon soos wat die standaarde van die Ministerie van Gesondheid vereis. Data dui op ’n positiewe tendens in die uitbreiding van die program, al word die vasgestelde teikens nie bereik nie.
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Taylor, Edmund P. "Circumcision the epitome of the Abrahamic covenant /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Ivan, Patricia. "Female circumcision, reasons, rights and relativism." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp02/NQ26123.pdf.
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Osserman, Jordan Harold. "On the foreskin question : circumcision and psychoanalysis." Thesis, University College London (University of London), 2018. http://discovery.ucl.ac.uk/10041872/.
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Male circumcision is a potent receptacle for fantasy. Whatever its medical benefits or harms, the significance of the practice has always extended to questions beyond the purely organic. By placing specific moments in the history of circumcision into dialogue with psychoanalytic theory, this dissertation demonstrates how circumcision is an inherently ambivalent procedure that enables multitudinous and contradictory responses to the constitutive encounter with lack to be played out on the site of the penis. Through circumcision – whether actual or spectral – the penis is put into relation with the symbolic phallus, allowing the organ to function as an image upon which fundamental questions of subjectivity may be posed. The dissertation begins with an introduction to the relevant psychoanalytic theory on castration, sexual difference, and the phallus, and then examines the extant historical, critical, and psychoanalytic literature relating to circumcision. Subsequently, three case studies are explored, over the course of four chapters: First, St. Paul’s abrogation of Jewish circumcision and its undertheorized role in debates surrounding “Pauline” universalism, considered from the divergent perspectives of Alain Badiou and Daniel Boyarin. Second, the nineteenth-century Anglo-American medicalization of circumcision (promoted as a cure for nervous illness), and the relationship between the “talking cure” and the “circumcision cure.” Finally, the libidinal undertones of contemporary political discourse, activism, and popular sentiment on circumcision. In each case, stances and controversies surrounding circumcision reveal a preoccupation with the question of phallic mastery in the face of lack. Circumcision figures either as an attempt to consolidate mastery – denying or repudiating castration – that at the same time reveals the inherent impossibility of such an enterprise, or, it foregrounds castration, often provoking defensive responses.
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Frissa, Merertu Mogga. "Reproduction of Power: A Critical Discourse Analysis on Female Circumcision." Thèse, Université d'Ottawa / University of Ottawa, 2011. http://hdl.handle.net/10393/19962.
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There is an adverse reaction to the practice of female circumcision in the West. This study investigates the adverse reaction to reveal the public discourse on female circumcision as one that is gendered. Using a critical discourse analysis, the study examines the body of Western discourses to explore the reproduction of system of gender hierarchy in the discourse. Guided by a theoretical analysis of the ‘private’/’public' divide through which feminine and masculine power is enforced, the study exposes ways in which similar power relation is sustained in the body of Western discourses on female circumcision. The study applies a textual analysis inquiring the language use of the Fran Hosken report and policy statements originating from the United States, United Kingdome, and international organizations. Using various themes that emerged during the textual analysis, the study deconstructs the body of Western discourses on female circumcision and presents the construction of femininity and masculinity. The findings suggest the discursive application of control and power grounded in rationality, science, knowledge and ways of being.
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Hutt, Nicole L. "Bridging the cultural divide a chronological analysis of female genital cutting in selected anglophone and francophone literature and film /." Fairfax, VA : George Mason University, 2007. http://hdl.handle.net/1920/3180.
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Thesis (M.A.)--George Mason University, 2007.<br>Vita: p. 85. Thesis director: Paula Gilbert. Submitted in partial fulfillment of the requirements for the degree of Master of Arts in Foreign Languages. Title from PDF t.p. (viewed July 18, 2008). Includes bibliographical references (p. 81-84). Also issued in print.
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Benton, Steven S. "Genesis 17:9-14 an exegetical and theological study of the relation of circumcision to the covenant /." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.
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Ankie, U. L. "The Complications associated with traditional circumcision among young Xhosa males seen at Lucy's Hospital Tsolo Eastern Cape." Thesis, University of Limpopo (Medunsa Campus), 2010. http://hdl.handle.net/10386/505.
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Thesis (Family Medicine))--University of Limpopo (Medunsa Campus), 2010.<br>Traditional male circumcision complications are one of the surgical problems you may face as a doctor working in St Lucy’s hospital. Usually there is increased number of circumcision related complications during the winter and summer seasons as this traditional circumcision as a peoples’ culture or ritual is performed during these periods.
In a study by Muula S Adamson et al, (2007) they found that there was limited published literature on the complications of male circumcision in sub-Saharan Africa and the
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available evidence regarding the prevalence of complications in male circumcision is conflicting, with some studies reporting significantly high complication prevalence and at least one study reporting no complications.
They suggested that a study that may not have reported a single complication may indeed have none to report or that complications may have been considered so minor as to be ‘worth’ reporting. About 25% of world male population is circumcised and circumcision remains one of the oldest and commonest operations performed all over the world. The complication rates of the procedure ranges between 0.19% and 3.1% Wilkinson GB (1997). The expertise of the surgeon or the circumciser determines the outcome.
Aim: To establish factors associated with traditional circumcision and the type of complications encountered at St. Lucy’s hospital from January 2006-December 2007.
Objective: To determine the types of complications following traditional circumcision.
To establish the causes of the complications
Methods-:
Study design: This is a retrospective descriptive quantitative study. Data was collected from the patients’ records and a questionnaire used as a data collection instrument.
Study Population: All male circumcised traditionally seen at St. Lucy’s within the period of study.
Inclusion criteria: Files (records) of all male patients circumcised traditionally seen at St Lucy’s within the period of the study. Patient’s file contains all patient data including; names, gender, age, contact number and address, next of kin and race including others. The diagnostic
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details and management of the condition identified with the discharge summary notes.
Exclusion criteria: Files (records) of other males and females attending hospital for other reasons.
Those circumcised for medical reasons like phimosis or paraphimosis.
Results:
There were a total of 105 patients’ files (records) that were eligible with majority of the patients’ files, 68 (64.8%) between the ages of 15 and 19years. Majority of them had secondary school education 83 (79). Various reasons were given for traditional circumcision. Of the 105 males patients’ files, 60(57%) went for circumcision to be transformed from boyhood to manhood, 21(20.0%) were found to be circumcised due to peer pressure, 20(19.0%) were as a result of culture and 1(1.0%) was found to be forced.
Circumcision was done more between the months of July and Sept. and more were circumcised on the mountain/forest than on the initiation ground. More of the boys were found to be circumcised by the traditionalist and had worse complications when compared with those circumcised by the initiators who had informal training on how the perform circumcision. Wound infections (sepsis) accounted for more than 56.2% of the admissions and complications. Genital mutilation at approx. 26.7% followed by 12(11.4%) dehydration and total amputation of glans 6(5.7%).
Complication does not appear to depend on whether a patient had had previous STI or not. In this study it was found that complications were more when the circumciser was a traditionalist. The total rate of complication was 54.3% when a traditionalist was involved as against 28.6% when initiator was involved. The severity and types of complications determine the duration of hospital stay and whether the patient is referred out or not. From the study it followed that most genital sepsis healed from (3-21) days with patients with genital mutilation staying up to four (4) weeks. There were a number of limitations encountered during the study.
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Conclusion: traditional circumcision is mostly performed as a right/ritual that allows the passage from boyhood to manhood in the Xhosa area. In this study it was found that majority of those circumcised did so to be transformed into men and genital sepsis was the highest complication seen and were seen mostly when the circumciser was a traditionalist.
The findings did not vary from similar studies which noted that complications were worse when inexperienced surgeons engaged in circumcising the unsuspecting initiates especially during botch surgery.
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Shermarke, Marian A. A. "Understanding the Canadian community context of female circumcision." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23981.
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This qualitative research study explores female circumcision within the Canadian community perspective.<br>Issues examined in the literature review include: the historical background of the practice, its cultural and religious implications, its effects on health, existing social pressures to continue or discontinue the practice and the subjective constructions of majority and minority identities, perspectives and interactions in Canada's multicultural society.<br>For the purposes of this study majority/minority relations are explored in terms of the interactions between an immigrant community from a FC practicing country and the mainstream community in Canada. The Somali community has been chosen for this case study as the one best known to the author and as one in whose country of origin available statistics indicate a 98% prevalence rate of FC. Canadian mainstream reactions to this practice are analyzed through media reporting and statements from Somalis in Canada describing their interactions with the mainstream community on this issue.<br>Members of the Somali community in Montreal, Quebec and Ottawa, Ontario were interviewed in order to cover as wide an area as possible, including difference in provinces. The following six themes were chosen after data analysis: the Effects of FC on Health, the Cultural Orientation of FC, Religious Beliefs Regarding FC, Social Pressures, A Sense of Differentness and Efforts to Discourage the Practice of FC. These themes are discussed with special attention being paid to 'differentness' and the mechanisms or coping skills developed to deal with this complex social phenomenon which involves opposing values, beliefs and perceptions.<br>In its final section, the study examines the social work implications of the findings which address intercultural fears, anxieties and the dynamics of power involved in the way the FC issue has been addressed in Canada.<br>Practice, program and policy recommendations with regard to discouraging FC practice are made at the end of the thesis.<br>The study concludes with the observation that the debate around FC in Canada is much wider than the issue itself and that the practice has been sensationalized in a manner which has emphasized perceptions of differentness which exist in our society. No constructive dialogue will be possible around this issue until the issue of differentness is addressed, and mutual fears and anxieties evoked by the perception of differentness are dealt with in a sensitive manner, in both immigrant and mainstream communities.
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Sargsyan, Alex. "Male Neonatal Circumcision: Current Practices and Ethical Issues." Digital Commons @ East Tennessee State University, 2018. https://dc.etsu.edu/etsu-works/8474.
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In 2012 the American Academy of Pediatrics (AAP) revised its recommendations regarding neonatal male circumcision, transitioning from a recommendation against it to endorsing the practice. The current recommendations are based on the findings of three studies performed in Sub-Saharan Africa. In those studies, the researchers suggested that circumcision may result is reduced rates of Human Immunodeficiency Virus (HIV) transmission via heterosexual intercourse. In addition to the above studies there are several studies suggesting that circumcision can have benefits in reducing the rates of penile cancer, human papilloma virus transmission, and urinary tract infections. Based on the AAP recommendations some third-party payers have revised their policies regarding reimbursement procedures. While circumcision practices are a topic of debate in the United States, non-therapeutic circumcision is not recommended by the European Academy of Paediatrics and is not reimbursed by third-party payers. For instance, the National Health Service in Great Britain discontinued the practice of routine non-therapeutic circumcision in the mid twentieth century.
This presentation will give a thorough review of the existing body of knowledge regarding the practices of non-therapeutic male infant circumcision. Existing studies regarding HIV risk reduction will be discussed in detail. At the same time, the generalizability and transferability of the above studies to the US health care system will be discussed. Finally, third-party reimbursement practices, costs associated with circumcision, and ethical issues related to this issue will be discussed.
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Vivian, Lauraine Margaret Helen. "Psychiatric disorder in Xhosa-speaking men following circumcision." Doctoral thesis, University of Cape Town, 2008. http://hdl.handle.net/11427/11286.
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Includes abstract.<br>Includes bibliographical references.<br>This interdisciplinary study, within the fields of anthropology and medicine, describes my qualitative research as an anthropologist into the mental illness histories of five young Xhosa-speaking men who, within a year of their circumcision, suffered psychotic breakdowns. The study took place in Valkenberg Hospital for the Mentally Unwell and the surrounding disadvantaged, largely Xhosa-speaking communities in Cape Town, South Africa. Numerous admissions were screened over a two-year period, but only these five men met the study criteria. Their case studies describe how they perceived their circumcision and the stresses that may have contributed to the onset of their psychotic illness.
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Hernlund, Ylva. "Winnowing culture : negotiating female "circumcision" in the Gambia /." Thesis, Connect to this title online; UW restricted, 2003. http://hdl.handle.net/1773/6474.
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Cockburn, Jonathan. "The barriers and enabling factors for the uptake of voluntary medical male circumcision among "Coloured" males between the ages of 15 and 49 years in the Cape Town Metropolitan Municipality." University of the Western Cape, 2016. http://hdl.handle.net/11394/5228.
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Magister Public Health - MPH<br>Voluntary Medical Male Circumcision (VMMC) has been proven to reduce heterosexual HIV transmission to men by approximately 60%. It has been argued that achieving 80% circumcision coverage among males aged 15–49 years within five years and maintaining this coverage rate in subsequent years, could avert 3.4 million new HIV infections within 15 years and generate treatment and care savings of US$16.5 billion. As a result the South African Government plans to circumcise 4.3 million males aged 15 and 49 years by the 2015/2016 financial year. However, in the Western Cape the uptake for circumcision has been poor. While there is not a great deal of knowledge out there about the reasons for the uptake (or lack thereof) of VMMC in the Western Cape, current research focus on Xhosa males
predominantly. However, there is limited research on circumcision among the "Coloured" population of the Western Cape. As the "Coloured" population is the largest group in the Western Cape, this gap in research and knowledge is worth noting. The current study aimed to explore the barriers to and enablers of uptake of VMMC among "Coloured" males between the ages of 15 and 49 years in the Cape Town Metropolitan Municipality. Methodology: The study adopted a qualitative design; semi-structured interviews were conducted with seven key informants, and two focus group discussions with men who had undergone VMMC and men who had chosen not to volunteer to undergo VMMC. Thematic analysis was used to analyse the data. Results: The key enablers to uptake of VMMC were: the desire for improved hygiene; the reduction in the risk of contracting other STIs; the reduction in the risk of contracting HIV; the role of partners and family members who can encourage males to access services; the perceived improvement in the males' sexual experience and performance; and cultural reasons and religious injunction.
On the other hand the key barriers that discouraged "Coloured" participants from accessing the services include: fear, particularly the fear of pain; the experience of the health services and the role of health staff; the six week healing period in which males cannot have sex; the unwillingness to alter the body that they were born with; role of partners and family as discouragers of uptake; the influence of gangsterism on the ability of males to access services offered on a different gang's 'turf'; and, substance abuse. The recommendations in this study focus largely on the need to expand the coverage of VMMC in the Cape Town Metropolitan Municipality and to increase the uptake among "Coloured" males between the ages of 15 and 49 years. . These recommendations essentially involve the need to break down the barriers and to accentuate the enablers. To this end social mobilisation campaigns should not focus solely on HIV prevention but rather on hygiene and improved sexual experience and appearance as well as the cultural and religious
aspects. With regard to the barriers it is essential that any social mobilisation engages with the fear of pain. On method to do this would be through the introduction and expansion of the PrePex™ device. The fear that circumcision could impact on sexual performance and the fear of embarrassment and discomfort the whole process would potentially bring would need to be allayed. In addition it is essential that the health services and health staff are orientated and trained in a way that ensures that the process of circumcision is as easy as possible for the clients.<br>National Research Foundation
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Rabenirina, Jean-Jacques. "Le rituel mobilisateur de la circoncision savatsy ou cérémonie de circoncision chez les Antanosy de Soamanonga /." Villeneuve d'Ascq : Presses universitaires du Septentrion, 1999. http://catalog.hathitrust.org/api/volumes/oclc/42974523.html.
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Deguire, Gerald Paul. "The function of Galatians 5-6 in the development of Paul's argument." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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Taylor-Clapp, Susan. "Parents' decision making needs regarding circumcision of male newborns." Thesis, University of Ottawa (Canada), 2001. http://hdl.handle.net/10393/6158.
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This study, conducted as a needs assessment, was guided by O'Connor's Decision Support Framework (DSF). The DSF describes a process of providing to both parents and practitioners decision support by identifying the sub-optimal determinants of the decision. The objectives of the study were to describe the decision making needs of parents making choices about neonatal male circumcision and the needs of prenatal instructors who inform parents about options. The study design was across-sectional survey of 88 mothers and 67 fathers and 10 prenatal instructors. Structured questionnaires were used, eliciting variables based on the DSF, such as: the perception of the decision; perception of others regarding the decision; resources to make the decision; and participant characteristics. Although all instructors stated that circumcision was discussed, the content of the discussion varied according to the instructor's experience and perception of the decision. Most instructors (9/10) believed parents lacked both information about options and chances of the benefits and risks. Few of the instructors (2/10) saw their role as instrumental in the decision. (Abstract shortened by UMI.)
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Mdedetyana, Lubabalo Sheperd. "Medical male circumcision and Xhosa masculinities: Tradition and transformation." University of the Western Cape, 2019. http://hdl.handle.net/11394/6629.
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Magister Artium (Medical Anthropology) - MA(Med Ant)<br>This research study investigates Xhosa men’s perceptions of voluntary medical male circumcision (VMMC) in Khayelitsha township (Cape Town). It explored whether the introduction of VMMC as a state HIV-prevention strategy had engendered shifts in constructions of masculinity and negative perceptions of men who had undergone VMMC. Previously traditional male circumcision (ulwaluko) was the preferred form of circumcision among amaXhosa and medical male circumcision (MMC) was viewed as alien to Xhosa culture. Xhosa-speaking men who had undergone MMC were stigmatised by peers and viewed as not being ‘real men’. VMMC has the potential to shift constructions of masculinity based on circumcision status.
An ethnographic research study was carried out using qualitative research methods, including participant observation, individual interviews and focus group discussions. Data collection occurred over a 6-month period in the Mandela Park community, at Michael Maphongwana Clinic, and at a male initiation school.
The study found that ulwaluko remains a definitive marker of masculine Xhosa identity and is still informed by culture and tradition. Despite VMMC, men who undergo ulwaluko continue to perceive men who choose MMC as ‘the other’ and not as ‘real men’. The study highlighted that VMMC advocates need to take cognisance of traditional notions of masculinity and address negative perceptions of men in Xhosa-speaking communities who have undergone VMMC.
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Nqeketo, Ayanda. "Xhosa male circumcision at the crossroads: responses by government, traditional authorities and communities to circumcision related injuries and deaths in Eastern Cape Province." Thesis, University of the Western Cape, 2008. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_1064_1263435018.
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<p>The aim of this thesis is to conduct an ethnographic analysis of the traditional male circumcision intervention by government, through the Application of Health Standards<br />
in Traditional Circumcision Act, No 6 of 2001, of the Eastern Cape. More specifically, the thesis seeks to understand how different stakeholders respond to this intervention and what steps they take to indicate their responses.</p>
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Sibiya, Sydney Langelihle. "Ethical aspects of traditional male circumcision among certain ethnic groups in South Africa : the grounds for change and societal intervention." Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/86647.
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Thesis (MPhil)--Stellenbosch University, 2014.<br>ENGLISH ABSTRACT: Traditional male circumcision (TMC) is non-therapeutic ritual removal of the
penile foreskin of a male person undertaken as part of a rite of passage from
childhood into adulthood and manhood. The practice of TMC has received
increased attention in recent years as a result primarily of complications that
have led to hospitalization, penile amputations, and death of initiates.
This study is a literature review and philosophical-ethical reflection with the
following objectives:
• To explain the current problems that beset TMC in South
Africa
• To explore the socio-cultural context in which TMC takes
place in South Africa
• To engage in ethical deliberation on the harms and benefits of
TMC and determine whether, in its current form, the practice
constitutes a net harm or benefit
• To establish the ethical basis on which society ought to
intervene in TMC, and to explore the modes of intervention
proposed. Kepe (2010:729-730) identifies three concurrent crises that beset TMC in
South Africa- the crisis of disease, injuries, and death suffered by some
initiates, the crisis of the tension between the government and traditional
leaders with regards to government intervention in TMC, and the crisis of the
uncontrolled and negative way in which societal changes have impacted on
the practice of traditional male circumcision. Male circumcision is the most
widely accepted cultural practice among the Xhosa-speaking people of South
Africa, and it is considered to be the only manner in which a boy can attain
manhood and adulthood (Vincent, 2008).
In view of the ongoing, unambiguous and preventable harm associated with
TMC as it is currently practised, I think that it ought not to be allowed to continue in its current format. But I also think that the defect in TMC is
remediable. I therefore feel sufficiently warranted to advocate for intervention
to make the practice safer for all concerned. Intervention in TMC may be
justified on public health, socio-cultural, autonomy, and beneficence grounds.<br>AFRIKAANSE OPSOMMING: Tradisionele manlike besnyding (TMB) is die nie-terapeutiese, rituele
verwydering van die peniele voorhuid van ’n manspersoon. Dit word gedoen
as deel van ’n seremonie van oorgang vanaf kinderjare na volwassenheid en
manlikheid. Die praktyk van TMB het die afgelope jare toenemende aandag
geniet, hoofsaaklik as gevolg van komplikasies van die prosedure wat gelei
het tot hospitalisasie, peniele amputasies en dood van die persone wat
geïnisieer is.
Hierdie studie is ’n literatuuroorsig en filosofies-etiese refleksie met die
volgende doelwitte:
• Om die huidige probleme met TMB in Suid-Afrika te verduidelik
• Om die sosio-kulturele konteks waarin TMB in Suid-Afrika plaasvind, te
ondersoek
• Om vanuit etiese oorweging te verduidelik wat die nadele en voordele
van TMB is en te bepaal of die praktyk, in die huidige vorm, suiwer
nadelig of voordelig is
• Om die etiese basis waarop die gemeenskap in TMB behoort in te tree,
asook die voorgestelde metode van intervensie, te ondersoek. Kepe (2010:729-730) identifiseer drie samevallende krisisse wat TMB in Suid-
Afrika insluit – die probleem van siekte, beserings en dood ondervind deur
sommige inisiandi, spanning tussen die regering en tradisionele leiers met
betrekking tot regerings-intervensie in TMB, en die ongekontroleerde en
negatiewe wyse waarin samelewingsveranderinge ’n impak het op die praktyk
van tradisionele manlike besnyding. Manlike besnyding is die mees algemene
aanvaarde kulturele praktyk in die Xhosa-sprekende mense van Suid-Afrika.
Dit word beskou as die enigste manier waarop ‘n seun manlikheid en
volwassenheid kan bereik (Vincent, 2008).
In die lig van die voortdurende, ondubbelsinnige en voorkomende nadele wat
geassosieer word met TMB soos dit tans beoefen word, dink ek dit behoort nie toegelaat te word in die huidige formaat nie. Maar ek dink ook dat die
gebrek in TMB herstelbaar is. Daarom voel ek genoegsaam verseker om
intervensie te verdedig om die praktyk veiliger te maak vir almal betrokke.
Intervensie in TMB mag geregverdig word op grond van publieke , sosiaalkulturele
en outonomiese voordele.
22
Mahada, Livhuwani Paul. "Ethical dilemmas of circumcision school with reference to the Venda." Thesis, Stellenbosch : Stellenbosch University, 2004. http://hdl.handle.net/10019.1/49950.
Full textAbstract:
Thesis (MPhil)--Stellenbosch University, 2004.<br>Full text to be digitised and attached to bibliographic record.<br>ENGLISH ABSTRACT: Morbidity and mortality are national problems that affect a vast number of children and young
adults each year in Circumcision Schools. The number of children who either get sick or die
of traditional circumcision school is probably high. "In one study of penile mutilation
practice (in 1990) of the Xhosa tribe of Southern Africa, 9 % of mutilated boys died: 52 %
lost all or most of their penile shaft skin: 14 % developed severe infectious lesions: 10% lost
their glans penis; and 5 % lost their entire penis. This represents only those boys who made it
to the hospital," (Denniston and Milos, 1997: v). The problem is still the same and this could
mean that the true complication statistics is likely to be much higher if the entire South Africa
is taken into consideration.
Although traditional circumcision was well intended, the recent spate of death puts it under
threat. Besides, there are many other controversial acts that are taking place within the school
itself. There are many illegal schools instituted by inexperienced traditional surgeons. The
plight is further worsened by the commercialisation of the traditional institution. It is painful
to note that the camps which were normally held in winter for children to heal faster are now
also held in summer. The outmoded system of administration in this institution and the health
hazards experienced, confronts parents, children and the entire community with a dilemma - a
dilemma that warrants ethical reflection.
The dilemma poses a serious challenge to the cultures that practice the traditional ritual of
circumcision. Many of the advisers of this thesis agree (the likes of Prof. C.S. van der Waal,
Prof G. Tangwa, Chief T.l Ramovha, Traditional healer Mashudu Dima and Dr D. Sidler)
that we don't have to do away with the school as such, but that there is a need to either change
and improve certain things in this school. Social change and medical awareness seem very
important in this regard. The hurdle created by this dilemma, though daunting, can be
overcome. We need education, cooperation, dialogue, rationality and true reflection on our
culture to work this problem out. Until our children are safe from the threat of morbidity and
mortality, no one is safe. I therefore think that many human errors could paint an
unfavourable picture on the traditional Circumcision School, whereby creating ethical
dilemmas. The ethical dilemma could be a starting point for critical reflection on culture and
tradition with the hope for change and future progress. It is such a challenge that
Circumcision Schools should face and which they urgently need.<br>AFRIKAANSE OPSOMMING: Ernstige beserings en 'n hoë dodetal in besnyding-skool is 'n nasionale probleem wat
elke jaar talle kinders en jong volwassenes affekteer. Die getal kinders waarvan die
gesondheid aangetas word of wat selfs sterf in dié tradisionele besnyding-skole is
waarskynlik haag. "In one study of penile mutilation practice (in J 990) of the Xhosa
tribe of Southern Africa, 9% of mutilated boys died: 52% lost all or most of their
penile shaft skin: J4% died developed serious infectious lesions: J0% lost their glans
penis; and 5% lost their entire penis. This represents only the boys who made it to
hospital" (Denniston and Milos, 1997:v). Dié probleem bestaan voort, en dit mag
beteken dat die ware ongevalle syfer veel hoër mag wees, sou die hele Suid Afrika in
berekening gebring word.
Alhoewel besnyding tradisioneel welbedoeld is, word dié praktyk nou bedreig deur
die onlangse vlaag van sterftes. Daarbenewens is daar vele ander kontroversïele
praktyke wat in dié skole self bedryf word. 'n Groot aantal van die skole is onwettig
en word deur onervare tradisionele sjirurge bedryf. Dié problem word verder vererger
deur die kommersialisering van dié tradisionele institusie. Dit is ook kommerwekkend
om daarop te let dat waar dit gebruiklik was om dié kampe in die winter te hou - vir
die sneller herstel van die kinders - hulle nou ook in die somer beslag neem. Die
verouderde sisteem waarmee dié institusie se administrasie bedryf word, sowel as die
gesondheids-gevare wat daarmee gepaard gaan, stelouers, kinders en die gemeenskap
as geheel voor 'n dilemma - 'n dilemma wat etiese nadenke verg.
Dié dilemma bied 'n ernstige uitdaging tot die kulture wat steeds die instelling van
besnyding huldig. Soveel as sekere van die bydraes binne die vervolgende
verhandeling (bv. Dié van Proff. c.S. De Waal, G. Tangwa, Hoofman T.J. Ramovha,
Tradisionele heler Mashudu Dima en Dr. D. Sidler) saamstem dat daar nie ingeheel
van die skole afgesien hoef te word nie, is daar wel 'n nood om sekere aspekte
daarvan te hersien en verbeter. Sosiale verandering en 'n mediese perspektief is van
groot belang hiertoe. Die struikelblok wat deur hierdie dilemma veroorsaak word -
hoewel intimiderend - kán weloorkom word. Daar is 'n nood vir opvoeding,
samewerking, dialoog, redelikheid en 'n ware nadenke oor ons kultuur om hierdie
probleem die hoof te bied. Tot tyd en wylons kinders veilig staan van die dubbele gevare van besering en dood, is niemand veilig nie. Ek dink dus dat, terwyl verskeie
etiese dilemma's ongunstige beeld skep van menslike foute, hulle ook vra om insigte
rondom die menslike kultuur, en om hoop vir toekomstige vooruitgang. Dit is wat
tradisionele besnyding-skole benodig.
23
Lephoto, Thembelani F. "A phenomenological explication of the constructs of male circumcision among Sesotho speaking males in the contemporary South Africa." Thesis, University of Zululand, 2018. http://hdl.handle.net/10530/2002.
Full textAbstract:
Submitted to the department of psychology in partial fulfillment of the requirements for the Degree of Master’s in Clinical Psychology in the faculty of Arts at the University of Zululand, 2018.<br>This study focused on exploring the different meanings that young South African Sesotho
speaking males have about male circumcision. The believe is that due to the differences in the
experiences, this should instigate for different constructs about the phenomenon. Trying to
narrow the study, two groups of young Sesotho speaking males where established to work with
comparatively; these are males which are medically circumcised and those that are traditionally
circumcised. This study aimed at understanding the different social constructs which young
circumcised Sesotho speaking males have to the phenomenon.
The researcher followed a qualitative research method trying to unravel the topic. The
researcher used snowball sampling to source his participant. The researcher gathered his data
via personal interviews with participants and later analyzed it using IPA.
It appeared that the meaning towards this phenomenon is really socially constructed rather than
being universal. It varies according to ones beliefs, which are dictated by an individuals’
cultural, religious, and ethnic background. For some it is still highly considered a rite of passage
to manhood. However, a controversial debate which forms part of the meaning of the
phenomenon for others is that it plays a significant role of reducing chances of contracting HIV
and other STI’s. Another interesting issue related to this phenomenon is the subject of the
psychological and physical risks and benefits linked to the procedure. The findings of this study
suggested that, even though medical circumcision may be highly recommended, it still leaves
a room for doubt whether it is really safer than traditional circumcision. The study discovered
that medically circumcised males suffered from both physical and psychological
complications. With the repelling forces between the two dimensions of the phenomenon
(medical and traditional), considering the health and safety of these young males, the question
at hand is that how will our nation strike a balance between the two and yet posses their
different meanings attached to the phenomenon.
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Omukunyi, Bernard. "The Bamasaaba people's response to the safe medical male circumcision policy in Uganda." University of the Western Cape, 2021. http://hdl.handle.net/11394/8113.
Full textAbstract:
Philosophiae Doctor - PhD<br>The Joint United Nations Programme on HIV (UNAIDS) strongly recommends that developing countries regard medical male circumcision as a biomedical intervention. This recommendation has caused developing countries seeking a radical solution to the prevailing and persistent social problem of HIV to reform their health policies. Most now discourage traditional male circumcision and promote safe medical male circumcision (SMMC) as a strong contributor to reductions in HIV transmission. This has introduced conflicts in traditional African societies such as the Bugisu, where male circumcision is culturally motivated, symbolising a rite of passage from boyhood to manhood. In the Bugisu sub-region, the local Bamasaaba regard their cultural practice of traditional male circumcision (TMC) as prestigious.
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Bosire, Obara Tom. "The Bondo secret society : female circumcision and the Sierra Leonean state." Thesis, University of Glasgow, 2012. http://theses.gla.ac.uk/3506/.
Full textAbstract:
This thesis explores the place of the Bondo secret society, whose precondition for membership is female genital cutting (FGC), in Sierra Leone’s post-war politics. The Bondo society is considered a repository of gendered knowledge that bestows members with significant forms of power in the local social context. Members, especially Bondo society leaders, are dedicated to the continued practice of FGC even amidst calls for its eradication. The Bondo is much sought after and overwhelmingly supported by the political elite due to the role it plays in ordering community life and its position as the depository of cultural repertoires (Swidler, 2001:24). Most women gravitate towards the Bondo who also use it to shape and reshape their identity. For example, as part of post war recovery, I argue, the Bondo was employed by political actors to legitimate and extend the hegemony of political movements. This analysis, therefore, examines the complicated interplay of power between politicians and the Bondo society members in the context of an international outcry against the practice of FGC. The thesis argues that the Bondo society leaders are keen to maintain the status quo because of the forms of power accessible to them in the local socio-economic and political context. Faced with an over-arching discourse of eradication and change concerning the FGC procedure, the Bondo society has in turn fashioned a counter-discourse framed in terms of “defending traditional culture” to forestall changes that could affect the “privileges” they access. I explore the tensions of this situation in this thesis. That is, on the one hand, the tension brought about by opposition between the FGC reform agenda and the Bondo society members’ attempts to resist change in the ritual practice. On the other hand, I am concerned with the tension in the patronage they enjoy from politicians who are caught up in a double bind situation: they simultaneously need support from Bondo members but are, at the same time, reliant on international development aid. In exploring power from below, I examine Bondo society’s community stock of knowledge and how this symbolic power is employed in Sierra Leonean politics. This does not lead to a vindication of FGC but underscores the complex social, economic and political meanings embedded in the Bondo and in discourses of power in Sierra Leone. The thesis points out that eradication advocates need to take account of the various dimensions of the Bondo society’s embeddedness in relation to both state and society.
26
Anderson, Chelsea D. "Circumcision : a cross country comparison between the United States and Australia." Honors in the Major Thesis, University of Central Florida, 2008. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/1058.
Full textAbstract:
This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucf.edu/Systems/DigitalInitiatives/DigitalCollections/InternetDistributionConsentAgreementForm.pdf You may also contact the project coordinator, Kerri Bottorff, at kerri.bottorff@ucf.edu for more information.<br>Bachelors<br>Sciences<br>Political Science
27
Wambura, Boke Joyce. "Gender and language practices in female circumcision ceremonies in Kuria, Kenya." Thesis, University of Leeds, 2018. http://etheses.whiterose.ac.uk/21938/.
Full textAbstract:
Female genital mutilation (FGM) is a global issue which has been declared a violation of human and girl child rights. This has been voiced from different perspectives. However, few studies have related FGM to gender, and none of these have given the issue a critical linguistic approach. This study was set to fill this gap by detailing gendered discourses in the Kuria FGM ceremonies and uncovering ways in which FGM is normalised in discourse. This was a linguistic ethnographic study anchored in discourse analytic methods. FGM songs were audio recorded and participants in the ceremonies interviewed. Observation notes were also made. Data were transcribed and translated then analysed using Fairclough’s (1992, 2003, 2015) Critical Discourse Analysis framework and Sunderland’s (2004) Gendered Discourses approaches. Analysis focused on identifying, naming, describing and interpreting gendered discourses by critically analysing lexical items and metaphors. These were the traces/cues of the gendered discourses identified in the songs and interview responses. Particular interest was on those aspects of discourse that seemed normal and commonsensical but which, when analysed from a critical perspective, functioned to advance gender inequalities and position FGM as acceptable and expectable, even good. Findings show that Kuria female circumcision ceremonies are a site of many gendered discourses; male dominance and female subordination are legitimised through such discourses as: ‘man as provider’; ‘man as protector’; ‘woman as domestic’ and ‘woman as object’. These function as building blocks of the three main discourses, ‘proper woman discourse’; ‘economic value discourse’ and ‘power and control discourse’ in the songs and which are largely re-articulated and confirmed in the interviews. The conclusions drawn from the findings are that men are constructed as different from women, while women who have undergone FGM are portrayed to be better than those who have not and this forms the basis for perpetuation of FGM.
28
Eile, Lena. "Jando : the rite of circumcision and initiation in East African Islam /." Lund : Plus ultra, 1990. http://catalogue.bnf.fr/ark:/12148/cb36657330q.
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Rehel, Erin Marie. "Female genital cutting in the context of Islamic bioethics." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=83201.
Full textAbstract:
Female genital cutting (FGC) has received much attention since the early 1980s. Decried as both a human rights violation and a barbaric example of the patriarchal subjugation of women and girls in developing nations, FGC has only recently been examined within the cultural framework in which it takes place. This thesis will focus on the Muslim communities in Egypt and Sudan who continue to engage in FGC as a required Muslim practice. Starting from the notion that FGC has a limiting effect on a woman's overall health, this thesis will use three foundational notions from Islamic medical ethics to argue against the continuation of FGC. Specifically, it will elaborate and draw on the Islamic position in favor of organ transplantation, thus further illustrating the argument against FGC. By using principles and notions from Islamic medical ethics, this thesis will argue against FGC from within Islam.
30
Reason, Letitia L. "Cultural evolutionary processes and the transmission of attitudes toward female genital cutting among the Kassena-Nankana of northern Ghana /." Thesis, Connect to this title online; UW restricted, 2002. http://hdl.handle.net/1773/6523.
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Abdel, Halim Asma Mohamed. "Honorable Daughters: The Lived Experience of Circumcised Sudanese Women in the United States." Ohio : Ohio University, 2003. http://www.ohiolink.edu/etd/view.cgi?ohiou1061240934.
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Dilika, Fikile. "The medicinal value of Amaryllidaceae and Asteraceae species used in male circumcision." Thesis, Connect to this title online, 2002. http://upetd.up.ac.za/thesis/available/etd-04112007-153554/.
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Warren, Keeletsang Heather. "HIV and male circumcision in Swaziland, Botswana and Lesotho : an econometric analysis." Master's thesis, University of Cape Town, 2009. http://hdl.handle.net/11427/14808.
Full textAbstract:
Includes bibliographical references (leaves 51-57).<br>Over the past decade, a number of epidemiological studies have found a direct negative correlation between the practice of male circumcision (MC) and the prevalence of HIV in the general population. These studies were supported by three Randomised Control Trials in Kenya, Uganda and South Africa that found that MC can reduce the probability of female to male infection by between 51 and 60%. Given this, male circumcision is becoming an increasingly discussed addition to HIV prevention programmes in sub-Saharan Africa. Using DHS data from Swaziland and Lesotho and BAIS II data from Botswana this paper uses multivariate logistic regressions to assess the impact of MC on HIV. It further tests for any sample selection bias within the data as a result of non-response of HIV testing. The efficacy of MC in reducing the risk of HIV transmissions is dependent on circumcised men continuing to practice safe sex such as a single partner and condom use. To test for sexual risk a further logistic regression is run using condom use as the dependent variable to determine whether circumcised men engage in riskier sexual behaviour. After controlling for demographic, socio-economic and behavioural determinants of HIV, MC is found to be significant in reducing the probability of being HIV positive in Botswana and Swaziland. In these two countries circumcised men do not appear to engage in riskier sexual behaviour. In Lesotho, despite the high prevalence of MC it does not appear significant in explaining HIV status. This may he explained in part by the fact that circumcised men have a lower probability of using condoms, increasing their risk and negating the effect of MC. Other factors which may explain this relationship in Lesotho is the possibility that traditional circumcision does not remove the entire foreskin and the age at which the circumcision is taking place. All these need to be considered if implementing a large scalp MC programme.
34
Harryparsad, Rushil. "Characterisation of mucosal tissue in the foreskin after voluntary medical male circumcision." Master's thesis, University of Cape Town, 2016. http://hdl.handle.net/11427/20563.
Full textAbstract:
Background: Medical Male Circumcision (MMC) reduces the risk of HIV-1 acquisition by up to 60% as shown in a number of randomized controlled trials in Uganda, Kenya and South Africa. MMC has also been shown to reduce the prevalence of other sexually transmitted infections (STIs) like Herpes Simplex Virus (HSV) -2 and Human Papillomavirus (HPV) by 25% and 35% respectively. Asymptomatic STIs may elevate the risk of HIV-1 acquisition by recruiting HIV-1 target cells to the foreskin. The higher permeability of the inner foreskin may play a role in HIV-1 acquisition as well as the number of target cells present in the foreskin. The more inflamed inner foreskin may be increasing the risk of a productive HIV-1 infection. The aims of this dissertation was to a) examine the levels of keratinisation in the inner and outer foreskins after MMC; b) investigate the number of Langerhans, Ki67+ and CD4+ T cells in the inner and outer foreskin and c) identify the impact of asymptomatic STIs on the numbers and proliferative capacity of foreskin-resident Langerhans and CD4+ T cells.
35
Osman, Suzan. "The psychological, physiological and sociological effects of female circumcision on Sudanese women." The Ohio State University, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=osu1407485029.
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Dessing, Nathalia Maria. "Rituals of birth, circumcision, marriage, and death among muslims in the Netherlands /." Leuven : Peeters, 2001. http://catalogue.bnf.fr/ark:/12148/cb388620744.
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Tatah, Emmanuel Fai. "Female Circumcision: A Phenomenological Study of Somalian Immigrant to the United States." ScholarWorks, 2016. https://scholarworks.waldenu.edu/dissertations/2461.
Full textAbstract:
Female circumcision (FC) is the partial or total removal of the female genitalia for nonmedical reasons. This study was designed to examine the lived experiences of Somali women who underwent FC before coming to the United States. FC is widely carried out in Somalia with a prevalence of 98%, making Somalia the country with the highest percentage of circumcised women. There are short- and long-term consequences associated with FC such as bleeding, infection, and death. Therefore, it is important to understand how Somali women who underwent FC think and feel about circumcision, why they would continue the practice, and whether they would recommend the practice for others. Using a qualitative research method with a phenomenological approach aligned with the use of social convention theory as a conceptual framework, data were collected from 12 Somali women who underwent FC, who were living in the United States at the time of the study, who were 18 years old and above and who were recruited online through SurveyMonkey without disclosing their identities. Thirty-five open-ended questions were posted online for participants to complete. Interpretative Phenomenological Analysis method was used for data analysis. The respondents reported experiencing negative consequences from FC practice including pain, miscarriages, and heavy bleeding. The majority of the women in the study supported the eradication of FC in all forms. Based on the findings of this study, possible implications for positive social change include enabling health professionals to create culturally-diverse education and care and altering the social convention of FC so that the morbidity and mortality caused by FC is reduced and the lives of girls and women in Somalia are improved.
38
Kanywani, Maroushka F. "Talking taboo : representations of female genital mutilation (FGM) in feminist debates, human rights discourse & the media." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=29510.
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Female Genital Mutilation (FGM) has been a tough topic to discuss in both local and global spheres. In the past twenty years however, a space has been created for it in the public consciousness. The object of this study is to trace the shifts that have occurred in how FGM has been talked about and make the ongoing dialogue visible. This is achieved by examining feminist debates, human rights discourse and the media as not only primary definers of the issue but also as sites of discourse production.<br>In moving from the local to global agenda, more actors have become involved in the debates and as such have further complexified an already complex practice. Each site offers a unique perspective and representation on the FGM controversy and has contributed to how the West has made meaning of the practice.
39
Nepaya, Magdalena Ndapewa. "Acceptability of medical male circumcision among men in Engela district of the Ohangwena region, Namibia." Thesis, University of the Western Cape, 2013. http://hdl.handle.net/11394/4426.
Full textAbstract:
Magister Artium - MA<br>This study focused on acceptability of medical male circumcision (MMC) in Ohangwena region, Namibia. Since the scaling up of this program in public hospitals, no study was done with a specific focus on men who are the target population for this intervention. This study aimed at exploring the role of masculinities in MMC acceptance and specifically focused on circumcised men. To understand this context, I initially focused on general constructions of masculinity as well as the historical background of ritual circumcision which used to be practiced in this region. I spent three months at Engela District Hospital working with the male circumcision (MC) regional coordinator who is also the MC Nurse at the same hospital. Data collection process utilised an ethnographic study design involving qualitative research methods namely participant observation, formal and informal interviews and the use of field notes. Participants included men who visited the hospital for circumcision procedure, health workers and community elders. Findings indicate that, circumcision that is now offered in hospital settings is not a recognised marker of masculinity in Ohangwena. There is also paucity of information regarding traditional circumcision. Since its abolishment in the eighteenth century, little is known about the history of this practice. Contemporary means of being a man in this setting are situated in everyday circumstances and include work, being strong, independent and ability to fulfil family responsibilities. Thus, in this context notions of masculinity do not determine men’s responses to MMC. Instead, men are motivated by health benefits in accepting MMC. MMC’s proven ability to reduce HIV transmission by 60% is the primary reason why most men are willing to be circumcised. Other reasons include genital hygiene and correction of medical conditions related to the foreskin such as ulcers and lacerations. Men’s knowledge and understanding of the relationship between MC and HIV prevention also plays a role in MMC acceptance. Some concerns that were raised by men in relation to this intervention are pain and discomfort, fear of complications, decreased penile sensitivity, transfer of untruthful information and gender of circumciser. I regard these concerns as barriers to MMC acceptance. This thesis also argues that, the manner in which MMC is performed out in public health facilities in not gender sensitive since it is mostly done by women. This act in my view is likely to make men feel emasculated and thus discourage other men from taking up this voluntary service. This study therefore recommends similar research in other contexts to challenge speculations made about the likely impact of MMC on masculinity, because, in my research, uptake of MMC has nothing to do with constructions of manhood. I further recommend provision of standardised equipments and resources including human resources for efficient provision of this program countrywide.
40
Nombewu, Nomatile. "The impacts of harvesting circumcision amaryllids from the Eastern Cape Province, South Africa." Thesis, Nelson Mandela Metropolitan University, 2014. http://hdl.handle.net/10948/d1020648.
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This quantitative study seeks to determine the impacts of harvesting three plant species traditionally used for wound healing during circumcision. Three localities where these plant species occur have been identified. The population size for each species was determined and an assessment of the extent of harvesting was determined through repeated assessment of marked plants. A significant harvest of these species resulted in the unsustainable use of our natural resources. Out of 25 Boophone disticha plants marked, only one plant was remaining after two circumcision seasons. The Brunsvigia grandiflora and Scadoxus multiflorus populations monitored disappeared completely, with no single marked plant found after two circumcision seasons. Growth rates of wild populations of Boophone disticha and cultivated Brunsvigia grandiflora and Scadoxus multiflorus plants were determined. The seedling bulbs of Brunsvigia grandiflora grew significantly more slowly at less than 0.6 cm per year, while Scadoxus multiflorus grew faster at over 1 cm per year. A model for population dynamics of the three plant species was designed which showed that the plants are being harvested before they even flower. It is therefore recommended in this study that a conservation plan for these plant species must be done to save the little that is left in the wild before they become critically endangered.
41
Mhlahlo, Andile P. "What is manhood? : the significance of traditional circumcision in the Xhosa initiation ritual." Thesis, Stellenbosch : University of Stellenbosch, 2009. http://hdl.handle.net/10019.1/2699.
Full textAbstract:
Thesis (MPhil (Sociology and Social Anthropology))--University of Stellenbosch, 2009.<br>The purpose of this thesis is to attempt to understand the concept of manhood in the context of Xhosa-speaking people; and to investigate why it is significant for them to use traditional circumcision in the male initiation ritual.
In the context of the research problem, the aim is to understand: i) why traditional circumcision is important in executing this ritual, ii) people’s beliefs about the concept of manhood, iii) how the initiation ritual is practised in the present day, iv) the controversy and debate around the initiation ritual in the Eastern Cape, and v) the role of the government’s policies in regulating this rite.
In terms of research design and methodology, I used qualitative research. The sampling method includes non-probability sampling – that is purposive or judgmental sampling. In the research process I utilized individual interviews, focus group interviews, participant observation, and any literature that was relevant to this study. The field research was conducted in Mchubakazi Township in Butterworth, Eastern Cape.
As regards the research findings, the following data came out: firstly, manhood refers to belonging to a group of men who live in a certain village. These men are characterised by having undergone the initiation ritual, especially using traditional circumcision. A man who has undergone hospital circumcision is more likely to experience humiliation and disrespect from the orthodox Xhosa-speakers. Their argument in support of this statement is that he is only half a man.
Secondly, traditional circumcision is perceived as being significant in this ritual; it is a necessary adventure a male must go through in order to become a man. It is basically an act of courage. It is not necessarily compulsory in the process of transforming a boy into a man, but it is important for his image in the eyes of the community.
Thirdly, the initiation ritual of Xhosa-speakers consists of four phases, namely: the ‘entering phase’ (umgeno), the phase of being an initiate (ubukhwetha), the ‘coming out phase’ (umphumo) and the phase of being a graduate (ubukrwala).
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Lansana, Bockarie. "Experiences of Female Circumcision Survivors| Implications for Human Rights Organizations in Sierra Leone." Thesis, The Chicago School of Professional Psychology, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10809507.
Full textAbstract:
<p> This qualitative phenomenological study on the experiences of female circumcision survivors in Sierra Leone is needed to assist human rights organizations campaigning against harmful traditional practices to eradicate female circumcision in the country. Using the experiences of survivors will potentially help shape the message and communication style by human rights activists that will promote a harmonious relationship between both parties to work together in the process of eradication. There were two cohorts involved in this research, the cultural cohort involved 30 women who have gone through female circumcision, and a Western cohort which involved 30 staff of five human rights organizations directly working on the eradication of female circumcision. The thematic formulation built upon social constructivism and psychological paradigm resulted in ten thematic areas from both cohorts. The traditional notion of culture that the initiators extensively draw to exploit in accomplishing their didactic purposes is urgent to discern while recalling the indelible scars that the Sierra Leoneans left on the psychic paradigm of the tribal communities.</p><p>
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Dele, Anna-Kaisa. "Representation of the “Other” - Discourse of female circumcision in the Journal for Midwives." Thesis, Malmö universitet, Fakulteten för kultur och samhälle (KS), 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-21008.
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This thesis studied the representation of female circumcision by analysing 32 articles published during the 21st century in The Journal for Midwives, the union journal of the Federation of Finnish Midwives. With critical discourse analysis, through post-colonial feminist theory, the thesis researched the ways the journal is contributing to the creation of readers’ bias regarding circumcised women and their sexuality.The articles focused on multicultural healthcare, prevention of female circumcision and the most serious health detriments the practice might have. Human rights, criminal law, andgender equality were the main reasons behind the aversion of the practice. Women from the practicing communities were represented as victims of patriarchy, clueless of their position and unable to decide for themselves. Sexuality of circumcised women was widely excluded, only described through possible negative health consequences. Anthropological approach to sexuality and the role of migration was excluded and discussions about complex ethical questions, racialisation, power relations and bias of healthcare professionals were absent. Female circumcision and the practicing communities were categorised and judged based on Western understanding of sexuality and gender equality.Based on the analysis, the thesis recommends more diversity to the production of texts and to the perspectives of articles. Minorities should be included more in the production of the representation of their health issues and wider socio-cultural explanations behind the practice should be presented. Discussions about health inequalities based on ethnicity and reflections about cultural hegemony of West in relation to sexuality are also recommended subjects to be included in the journal. Most importantly, stereotypical representations of broken womanhood and positioning circumcised women as oppressed victims who need to be rescued by outsiders, should be forgotten. Instead, individual care of women and the importance of personal experiences and meanings of circumcision and sexuality should be highlighted.
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Snively, Judith. "Female bodies, male politics : women and the female circumcision controversy in Kenyan colonial discourse." Thesis, McGill University, 1994. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=26124.
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At the end of the 1920s in Kenya, Protestant Missionaries, government authorities and Christian Kikuyu clashed when missionaries sought to prohibit female circumcision among their adherents. The mission discourse emphasised the negative moral and physical effects of female circumcision on individual women, while that of the government stressed the function of female circumcision in maintaining the body-politic. The colonial discourse, as whole, is marked by a striking division between issues concerning women and those deemed political. Thus, women seldom appear as actors in historical narratives of the female circumcision controversy, which is generally represented as a nationalist movement initiated by, and of concern to, men.<br>This thesis presents alternate readings of the relevant colonial records. By examining the processes that functioned to exclude women from the political discourse it provides a different interpretation of the controversy as one in which women did indeed play a central political role, indirectly controlling the issue through men, who were regarded by the colonialists as the legitimate representatives of tribal interests. The thesis explores indirect methods of eliciting the perspectives of women which are muted or absent from the historical record.
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Eisele, Joanna. "Female genital circumcision social indicators that influence attitudes on abandonment of FGC in Nigeria." Master's thesis, University of Central Florida, 2011. http://digital.library.ucf.edu/cdm/ref/collection/ETD/id/4888.
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More than "100 million girls and women worldwide have undergone female genital mutilation/cutting (FGM/C) and more than three million girls are at risk for cutting each year on the African continent alone" (Population Reference Bureau 2009). The practice is recognized internationally as a violation of the human rights of girls and women, and constitutes an extreme form of discrimination against women. Research has shown that reasons given for continuing the practice of FGC vary widely across cultural and social contexts. Little research has been conducted towards understanding and predicting attitudes toward FGC, which in turn can help inform program policy in the hopes of better understanding the socio-cultural complexities inherent in the practice of FGC. This study suggests that with increased levels of education support for FGC decreases. Additionally, access to media was shown to have a significant impact on support for the practice. This study found that men and women experience and are influenced by media in different ways. Media based abandonment programs must acknowledge the gender gap in media access and direct their programs towards the most appropriate outlet for the target group. This study's most significant finding is that the strongest predictor of a woman's attitude towards FGC is whether she herself has undergone the procedure. Women who have undergone FGC will likely support the continuation of the practice. Encouraging these women to forgo the practice and let their daughters experience their bodies differently from their mothers is the greatest challenge abandonment programs face.<br>ID: 029810488; System requirements: World Wide Web browser and PDF reader.; Mode of access: World Wide Web.; Thesis (M.A.)--University of Central Florida, 2011.; Includes bibliographical references (p. 54-59).<br>M.A.<br>Masters<br>Interdisciplinary Studies<br>Graduate Studies
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Almroth, Lars. "Genital mutilation of girls in Sudan : community- and hospital-based studies on female genital cutting and its sequelae /." Stockholm, 2005. http://diss.kib.ki.se/2005/91-7140-236-5/.
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Choi, Hung-Sik. ""The truth of the gospel" : an exegetical and theological study of the Antitheses in Galatians 5.2-6." Thesis, Durham University, 2002. http://etheses.dur.ac.uk/3885/.
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The present work is an exegetical and theological study of the antitheses in Galatians 5.2-6. Chapter 1 justifies the present work by pointing out the fact that both the six "antitheses" in 5.2-6 and the passage itself have not been given sufficient recognition in the history of interpretation of Galatians. First, Paul contrasts circumcision and Christ in terms of "benefit" in 5.2-3; the salvific benefit of Christ is contrasted with the uselessness of circumcision (ch. 2). The salvific benefit of Christ is Paul's ultimate theological basis for his opposition to the agitators' theological rationale for circumcision, in particular the salvific efficacy and benefit of circumcision. Second, the law is contrasted to Christ in terms of the sphere of justification (5.4b vs. 5.4a), not as two antithetical means of justification (ch 3). With God’s eschatological transfer from the law to Christ as the sphere of justification Paul redefines the boundary of God's people and replaces it from the law to Christ. Third, Paul contrasts the law with grace as two mutually exclusive foundations of justification (5.4b vs. 5.4c - ch. 4). Paul rejects the law as the soteriological basis of justification because God's saving grace brought the salvific effects (e.g. righteousness, the Abrahamic blessing, sonship, election) to the Gentiles without Torah-observance. Fourth, Paul sets the law in antithesis with the Spirit as two antithetical bases of justification (5.4b vs. 5.5 - ch. 5). For Paul the Spirit is the means of righteousness, the medium of the blessing of Abraham, and the agent and basis of sonship. Fifth, the law and Christ's faithfulness is contrasted as two antithetical means of justification (5.4b vs. 5.5 - ch. 6). The πίστις references in 5.5 and 5.6 refer to the faithfulness of Christ, not to the Christian's act of faith in Christ. Paul's antithesis between єργα νόμου and Xριοτού should be understood as shorthand for the incompatibility between ethnocentnc covenantalism and the gospel of Christ's faithfulness in terms of two mutually exclusive soteriological belief-systems. Sixth, Paul sets πєριτομτνάκροβνατία in antithesis with πίστις δι’ άγάπης ένεργουμένη (i.e. Christ's faithfulness working through his love) as two antithetical bases of justification (5.6 - ch. 7). The antithesis between "circumcision vs. uncircumcision" and Christ's faithfulness working through his love should be interpreted as a microcosm of the two incompatible belief-systems between the agitators' ethnocentric covenantalism and Paul's gospel of the cross. Chapter 8 consists of the summary and implications for Pauline interpretation. The antitheses function as a summary of Paul's argument to the Galatians, the answer to the pivotal issues at stake in Galatians, the solution of the crisis in Galatia, the rationale for Paul’s opposition to the agitators' gospel, and interpretive clues for understanding Paul’s theology in Galatians. In conclusion, Gal 5.2-6, where the six antitheses appear, is the truth- claim of Paul's gospel, the summary and climax of Paul's argument to the Galatians, and a hermeneutical key to Paul's letter to the Galatians.
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Mazibuko, Hopewell Ralton Thamsanqa. "Ucwaningo ngokusoka nokuqeqesha abasokile esizweni samaZulu." Thesis, University of Zululand, 2017. http://hdl.handle.net/10530/1552.
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A thesis submitted to the Faculty of Arts in fulfillment of the requirements for the Degree of Doctor of Philosophy in the Department of African Languages at the University Of Zululand, South Africa, 2017<br>This research looks into details different ways of circumcision and the teachings of different Zulu communities and their role in fighting the spread of Sexually Transmitted Diseases. It also looks at the role of the society and royal house in the fight against STDs. This research also investigates the advantages and disadvantages of cultural circumcision and medical circumcision so that there would be necessary recommendations that will make men to be willing to circumcise. It looks at good cultures that can be followed to decrease STDs and also the procedures that are followed if a man wants to get married. It looks into details the channels to be followed to prevent teenage pregnancy and prevent STDs. It also investigates the present dangers in people who are homosexual. The research looks closely the reasons that lead people to homosexuality. The study will listen to the views of different societies in regards to STD’s especially AIDS. This research has seven chapters: Chapter one: It is the introduction where the drive of the research is looked, the purpose of the study, methods of research, scope of the study, different critics, beneficiaries of the study and organization of study. Chapter two: Looks at the history of men circumcision, the circumcision and its role in reducing STD’s and the symptoms of the STD’s in a person.
Chapter three: Looks at advantages and disadvantages of cultural circumcision and medical circumcision during circumcision and after circumcision. While that is looked after there is going to be the testing of the good that can be done to save the Zulu Nation, and the bad will also be looked at so that the recommendations will be made. Chapter four: Looks at the training of the circumcised men and their behaviour, structures that are supposed to train circumcised men about how to handle themselves. Structures like parents, education, health, traditional leaders and religion. Chapter five: Looks at the results of good behaviour of circumcised men, those who are going to benefit by good behaviour during the first periods of a girl, coming of age, virginity testing to male and female, reed dance, and channels to be followed by men until they get married. Chapter six: It analyses in details the information that has been taken from different structures of communities. Questions concerning circumcising and non-circumcising, age, married and single, ethnical groups, society belief, employment and unemployment, educated and not educated, patients availability and nationality. The second list of question is about believing in removing certain body parts, information about the culture of circumcision and ways of circumcising. It analyses what can be done to reduce the rate of sex in youth.
Chapter seven: It is the analysis of research where recommendations are made and concluded.
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Templeton, David James Public Health & Community Medicine Faculty of Medicine UNSW. "The role of circumcision and pharyngeal STIs in HIV and STI transmission among homosexual men." Publisher:University of New South Wales. Public Health & Community Medicine, 2008. http://handle.unsw.edu.au/1959.4/43239.
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This thesis presents data on two separate areas relevant to the prevention of HIV and sexually transmitted infection (STI) transmission in homosexual men. These data arise from the community-based Health in Men (HIM) cohort of HIV-negative homosexual men in Sydney. First, the association of circumcision status with HIV and STIs was examined. Older age, ethnicity and country of birth were demographic factors independently associated with circumcision status. Self-report was a valid measure of circumcision status in this population. Overall, being circumcised was associated with a non-significant reduced risk of HIV seroconversion in the HIM cohort (HR 0.76, 95% CI 0.41-1.41, p=0.381). Among the one-third of participants predominantly practising the insertive role in anal intercourse (AI), being circumcised was associated with a significantly reduced risk of HIV infection (HR 0.15, 95% CI 0.03-0.80, p=0.026). Circumcised HIM participants also had a lower risk of incident syphilis (HR 0.35, 95% CI 0.15-0.84, p=0.019), however circumcision status had no significant effect on the remainder of prevalent and incident STIs examined. Second, risk factors for pharyngeal gonorrhoea and chlamydia were investigated. The BD ProbeTec nucleic acid amplification test (NAAT) had a positive predictive value (PPV) for pharyngeal gonorrhoea diagnosis of only 30.4% (95% CI 25.2-36.1%) when compared to a previously validated NAAT targeting the gonococcal porA pseudogene. Pharyngeal gonorrhoea was common in HIM, mostly occurred without concurrent anogenital infection and may frequently spontaneously resolve. Infection was independently associated with younger age (p-trend=0.001), higher number of male partners (p-trend=0.002), contact with gonorrhoea (p<0.001) and insertive oro-anal sex with casual partners (p-trend=0.044). Pharyngeal chlamydia was less common but a high prevalence/incidence ratio suggested that infection may persist in the pharynx for long periods. Pharyngeal chlamydia was independently associated with receptive penile-oral sex with casual partners (p-trend=0.009). In conclusion, circumcision may have a role as an HIV prevention intervention among the subgroup of homosexual men who predominantly practise insertive rather than receptive AI. Regular screening of the pharynx including a validated supplemental NAAT for gonorrhoea diagnosis may prevent much transmission to anogenital sites, whereas chlamydia occurs too infrequently in the pharynx to recommend routine screening in homosexual men.
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Chimuti, Abigail. "Knowledge, perceptions and attitudes of males in Bindura urban (Zimbabwe) towards medical male circumcision (MMC)." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/79964.
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Thesis (MPhil)--Stellenbosch University, 2013.<br>ENGLISH ABSTRACT: Background: Medical male circumcision (MMC) has emerged as one of the Human Immunodeficiency Virus (HIV) prevention methods for HIV negative men engaged in heterosexual contact. Many studies have documented its efficiency in reducing the risk of contracting HIV infection in men. Because of that, Zimbabwe like other countries in the Southern Africa region, with generalised HIV infections is finding ways to scale-up MMC in non-circumcised communities. This study searched for knowledge, perceptions and attitudes of males in Bindura urban towards MMC. Bindura is the capital city of the Mashonaland Central Province of Zimbabwe. This town has diverse people with different social backgrounds who economically depend on the surrounding mines and commercial farms. Given the enormous differences in culture, religion, social and value systems among these people it was of particular importance to understand how they perceive medical male circumcision. Methodology: The study was conducted using quantitative data collection method. Random selection was done to choose respondents and age was used to determine eligibility to the study. The qualifying age was 18-49 and a sample size of 60 was considered to be appropriate taking into consideration financial and time associated with large samples. Structured questionnaire with open-ended and closed questions were used to gather data. Likert scale was used on some questions to determine perceptions and attitudes of respondents. The questionnaires used to solicit information did not require respondent to provide his name for purposes of maintain confidentiality but contained identification number. In some cases, Chi-square test for independence was conducted to test for associations between demographic characteristics and observed responses. Comparison of responses between the age groups 18-29 and 30-49 years were also done to determine if there were some differences in representations of respondents in observed responses.
Results: The study aimed to assess knowledge, perceptions and attitudes of males in Bindura urban towards MMC and barriers they were confronting in accessing MMC. Respondents showed high level of awareness about HIV/AIDS intensity in Zimbabwe. Male circumcision (MC) was perceived by the majority of respondents as important in curbing HIV infections. A significant proposition of respondents regarded medical reasons as the most common reason why people undergo MC. However respondents demonstrated poor knowledge or understanding of other strategies that must be used in conjunction with MC. Risks associated with operation, its cost and protection of confidentiality and consideration of family concerns were considered by respondents as barriers to MMC. Availability of accurate information about MMC and easing of access to MMC services were considered to be very important facilitating factors. Religious and cultural reasons and stigma from peers and friends were considered non barriers.
Statistically significant associations were only detected between MMC being motivated by medical reasons and demographic characteristics of age and marital status and also an association between education level and stigma as a barrier for MMC. The study failed to show a significant association between other observed responses and demographic characteristics.<br>AFRIKAANSE OPSOMMING: Agtergrond: Mediese manlike besnyding (MMB) het na vore gekom as een van die metodes vir die voorkoming van die oordrag van die menslike immuniteitsgebreksvirus (MIV) deur MIV-negatiewe mans betrokke by heteroseksuele kontak. Baie studies het reeds die doeltreffendheid daarvan ten opsigte van die vermindering van die risiko van MIV-infeksie by mans gedokumenteer. As gevolg daarvan is Zimbabwe, soos ander lande in die Suider-Afrika-streek met algemene MIV-infeksies, op soek na maniere om MMB by onbesnyde gemeenskappe uit te brei. Hierdie studie wou kennis, persepsies en gesindhede van manlike persone in die Bindura-stadsgebied ten opsigte MMB bepaal. Bindura is die hoofstad van die sentrale provinsie Masjonaland in Zimbabwe. Hierdie stad word bewoon deur diverse mense met verskillende maatskaplike agtergronde wat ekonomies van die omliggende myne en kommersiële plase afhanklik is. Gegewe die groot verskille in kultuur, godsdiens, maatskaplike en waardestelsels onder hierdie mense, was dit van besondere belang om te begryp hoe hulle mediese manlike besnyding verstaan. Metodologie: Die studie het van die kwantitatiewe data-insamelingsmetode gebruik gemaak. Ewekansige seleksie is gebruik om respondente te kies en ouderdom is gebruik om geskiktheid vir deelname aan die studie te bepaal. Die kwalifiserende ouderdom was 18-49 jaar en ʼn monstergrootte van 60 is geskik beskou in ag geneem finansiële beperkinge en tyd verbonde aan groot monsters. ʼn Gestruktureerde vraelys met oop en geslote vrae is gebruik om data in te samel. ʼn Likert-tipe skaal is by sommige vrae gebruik om persepsies en gesindhede van respondente te bepaal. Die vraelyste wat gebruik is om inligting te ontlok, het dit nie vir respondente nodig gemaak om hulle name te verskaf nie ten einde vertroulikheid te verseker, maar het ’n identifikasienommer bevat. In sommige gevalle is die chi-kwadraattoets vir onafhanklikheid gedoen om te toets vir verbande tussen demografiese eienskappe en response wat waargeneem is. Vergelyking van response tussen die ouderdomsgroepe 18-29 en 30-49 jaar is ook gedoen om te bepaal of daar enige verskille in verteenwoordigings van respondente in die waargenome response was.
Resultate: Die studie wou kennis, persepsies en gesindhede ten opsigte van MMB by manlike persone in die Bindura-stadsgebied en hindernisse waarvoor hulle te staan kom ten einde toegang tot MMB te verkry, bepaal. Respondente het ʼn hoë vlak van bewustheid omtrent die intensiteit van MIV/VIGS in Zimbabwe getoon. Manlike besnyding (MB) is deur die meerderheid respondente as belangrik by die beperking van MIV-infeksies beskou. ʼn Beduidende aantal respondente het mediese redes gesien as die algemeensien rede waarom mense MB ondergaan. Respondente het egter swak kennis of begrip van ander strategieë wat tesame met MB gebruik moet word, getoon. Risiko’s geassosieer met die operasie, die koste daarvan en beskerming van vertroulikheid en agting vir die familie se bekommernisse is deur respondente as hindernisse met betrekking tot MMB beskou. Beskikbaarheid van akkurate inligting omtrent MMB en vergemakliking van toegang tot MMB-dienste is gesien as baie belangrike fasiliterende faktore. Godsdienstige en kulturele redes en stigmatisasie deur portuurs en vriende is nie as hindernisse beskou nie.
Statisties beduidende verbande is slegs tussen MMB gemotiveer deur mediese redes en demografiese eienskappe van ouderdom en huwelikstatus bespeur en ook ʼn verband tussen opvoedingspeil en stigma as ʼn hindernis vir MMB. Die studie het nie daarin geslaag om ʼn beduidende verband tussen ander waargenome response en demografiese eienskappe aan te toon nie.