Relevant bibliographies by topics / Male ritual circumcision

Academic literature on the topic 'Male ritual circumcision'

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Published: 9 March 2023

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Journal articles on the topic "Male ritual circumcision"

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Hiss, J., A. Horowitz, and T. Kahana. "Fatal haemorrhage following male ritual circumcision." Journal of Clinical Forensic Medicine 7, no. 1 (March 2000): 32–34. http://dx.doi.org/10.1054/jcfm.1999.0340.

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Möller, Kai. "Ritual male circumcision and parental authority." Jurisprudence 8, no. 3 (July 3, 2017): 461–79. http://dx.doi.org/10.1080/20403313.2017.1339535.

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Ladizinski, Barry, Erik Rukhman, and Kachiu C. Lee. "Male Circumcision as a Religious Ritual." JAMA Dermatology 150, no. 1 (January 1, 2014): 103. http://dx.doi.org/10.1001/jamadermatol.2013.8367.

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Jacobs, Allan J., and Kavita Shah Arora. "Ritual Male Infant Circumcision and Human Rights." American Journal of Bioethics 15, no. 2 (February 2015): 30–39. http://dx.doi.org/10.1080/15265161.2014.990162.

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Bock, Gregory L. "The Tolerance of Ritual Male Infant Circumcision." American Journal of Bioethics 15, no. 2 (February 2015): 48–49. http://dx.doi.org/10.1080/15265161.2014.990165.

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Zoske, Joseph. "Male Circumcision: A Gender Perspective." Journal of Men’s Studies 6, no. 2 (March 1998): 189–208. http://dx.doi.org/10.1177/106082659800600205.

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The practice of routine medical circumcision of newborn male infants remains the norm in the United States, occurring to more than one million baby boys annually. This article examines the history and continuing debate surrounding this surgery, and places it within the context of gender identity. The rise of the activist anti-circumcision movement is described, as medical, moral, psychological, and legal issues surrounding this controversy are identified. The continuing practice of male circumcision is framed as an abusive wounding of males, which holds lifelong implications. A differentiation is made between the conventional medical amputation of the foreskin, from that which is solely ritual, religious-based. Further, a societal double standard is noted between the moral outcry against female circumcision and the relative silence toward male circumcision.
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Yurdakul, Gökçe. "Jews, Muslims and the Ritual Male Circumcision Debate: Religious Diversity and Social Inclusion in Germany." Social Inclusion 4, no. 2 (April 19, 2016): 77–86. http://dx.doi.org/10.17645/si.v4i2.494.

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On 7 May 2012, the Cologne regional court ruled that circumcising young boys was a form of previous bodily harm (<em>körperverletzung</em>)<em>. </em>Although both Muslims and Jews circumcise infant boys as a religious practice, the Cologne court found that the child’s “fundamental right to bodily integrity” was more important than the parents’ rights, leaving Muslim and Jewish parents under suspicion of causing bodily harm to their children. After heated public discussions and an expedited legal process, legal authorities permitted the ritual circumcision of male children under a new law. However, the German debates on religious diversity are not yet over. On the third anniversary of the Court decision in 2015, thirty-five civil society organisations organised a rally in Cologne for “genital autonomy”, calling for a ban on ritual male circumcision. In this article, I will focus on religious diversity, which is undergoing changes through minority and immigrant claims for religious accommodation. Analysing the ongoing controversies of ritual male circumcision in Germany, I argue that this change is best observed with Muslim and Jewish claims for practicing their religion. By using political debates, news reports and information provided by lawyers and medical doctors who were involved in the public debate, I show that religious diversity debates are a litmus test for social inclusion: Muslims and Jews, in this context, are both passive subjects of social inclusion policies and active participants in creating a religiously diverse society in Germany.
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Batzer, Frances R., and Joshua M. Hurwitz. "Male Neonatal Circumcision: Ritual or Public-Health Imperative." American Journal of Bioethics 3, no. 2 (May 2003): 26–27. http://dx.doi.org/10.1162/152651603766436388.

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Jacobs, Allan J. "Males and females have different anatomy: is this relevant to circumcision? A reply to ‘The prosecution of Dawoodi Bohra women’ by Richard Shweder." Global Discourse 12, no. 1 (February 1, 2022): 77–89. http://dx.doi.org/10.1332/204378921x16281926170803.

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Procedural safety is one of the determinants of whether parents ought to be able to authorise ritual circumcision (foreskin removal) for their minor children. The penis and clitoris differ greatly in anatomy. Their homology is irrelevant to whether boys and girls should be treated differently regarding circumcision. The infantile male foreskin is easily separable from the penile head for safe removal. It is large enough that circumcision is technically easy but small enough not to be highly vascularised. In contrast, the prepubertal clitoris is tightly bound to the clitoral hood, and both are tightly bound to adjacent non-clitoral tissue. This, and the tiny size of the clitoris, make infantile circumcision dangerous. Circumcision increases in safety with age in girls, for whom the procedure is probably safest after sexual maturation. The opposite is true in boys. Circumcision is safest in infancy but becomes more dangerous as the penis enlarges and its blood supply increases. I argue that religion has sufficiently powerful positive effects within a society, and is sufficiently important to its adherents, as to warrant some deference by the state. In a liberal society, rituals should be prohibited only if likely to create serious physical and psychological harm. Male infant circumcision fails to meet this bar; however, it is uncertain whether this is the case for prepubertal female circumcision.
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Lee, Romeo B. "Filipino experience of ritual male circumcision: Knowledge and insights for anti‐circumcision advocacy." Culture, Health & Sexuality 8, no. 3 (June 2006): 225–34. http://dx.doi.org/10.1080/13691050600761243.

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Dissertations / Theses on the topic "Male ritual circumcision"

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Schiratzki, Johanna. "Banning God’s law in the name of the Holy body : The Nordic position on ritual male circumcision." Stockholms universitet Juridiska fakulteten, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:esh:diva-1690.

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From preface: This volume of The Family in Law Review is the product of two international conferences in the field of family law which took place in Israel. The first, at Bar Ilan University in 2008, was on Marriage and Constitution. The second was a Regional Conference of the International Society of Family Law (ISFL) on Family Law in a Multicultural Environment; Civil and Religious Law in Family Matters which took place in 2009 at the Center for the Rights of the Child and the Family at Sha'arei Mishpat Law College and Bar Ilan University.

The journal is published entirely in Hebrew, except for volume 5:2011 which is published in English. The journal does not have an ISSN.

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Wafula, Robert J. "Male ritual circumcision among the Bukusu of Western Kenya : an indigenous African system of epistemology and how it impacts Western forms of schooling in Bungoma District /." View abstract, 2006. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3220621.

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COLOMBO, ROBERTA. "CIRCONCISIONE RITUALE DEI MINORI E ORDINAMENTO GIURIDICO ITALIANO." Doctoral thesis, Università degli Studi di Milano, 2020. http://hdl.handle.net/2434/719941.

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The research concerns the juridical problems connected to the practice of male ritual circumcision performed on children. In a European context where there aren’t shared normative references, the most important problems emerge where there are overlapping ethical-cultural systems in the same geographical context. The research assesses the legitimacy of ritual circumcisions within the Italian legal system. These practices, variously classified, can constitute an instrument of demarcation of the person and of identifying the single with the "group"; this is what occurs, for example, in two great monotheistic religions: Judaism and Islam. Religiously motivated circumcisions practiced on children are the subject of the research, which focuses on the main legal questions concerning the right to religious freedom and the right to physical integrity. After investigating the issues relating to the entitlement of the right to religious freedom of children and the limits about parents' religious education, the research analyzes the path that led to the current legal configuration of the phenomenon. A chronological criterion is followed. Finally, the research examines the practical transposition of the detected problems; the study finds that legal issues resulted in regional health choices and it analyzes the conflict resolution mechanisms.
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Ahmadu, Fuambai Sia. "Cutting the anthill : the symbolic foundations of female and male circumcision rituals among the Mandinka of Brikama, the Gambia." Thesis, London School of Economics and Political Science (University of London), 2005. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.420979.

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The main task of this thesis is to elucidate the historical and symbolic contexts of female and male initiation rituals among the Mandinka as well as linkages to matricentric or mother focused religious ideologies. The main argument of this thesis is that female and male initiation rituals correspond with ancient Mande creation mythology. I argue that, in Mande cosmology, excision and circumcision are "hidden" iconographic representations that refer to the creation and transformation of the world from androgynous nature to sexually differentiated culture marked by cross-sex relations of power. Female and male initiation rituals are re-enactments of this cosmology, particularly the third phase of creation, which concerns the symbolic reproduction of culture and the social world: female elders transform female initiates into "male" "seeds" and male elders transform male initiates into "female" "vaginas". In marriage, female elders represent the "Phallus" that transplant the "male" "seed" as "bride" or "foetus" through the groom's "vagina" and into the agnatic "Womb" which the male elders represent. I argue further that when women assert excision as "tradition" and "culture" they are claiming the power of their "grandmothers", or female elders, in passing on prehistoric "matriarchal" religious ideologies that buttress women's key roles in ritual, as well as their socioeconomic and symbolic value as producers of "rice" and reproducers of humans. Chapters one to four of this thesis set the ethnographic and theoretical stage for the analysis of ritual and mythical symbols. Chapters five to seven unravel dominant initiation ritual symbols and their parallels with creation myths and conquer/settlement narratives. This thesis concludes that female and male initiation assert the interdependence and complementarity of both "matriarchy" and "patriarchy" centred on the ideological axis of mother and son, which was in the past embodied by the "circumcision" queen (ngansimbaa) and the "warrior" king (mansoo) or the custodians of "tradition" and land respectively.
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Ngaloshe, Christina Nosabata. "Characteristics, modifications and concerns : ritual initiation among KwaBhaca males." Thesis, 2000. http://hdl.handle.net/10413/5818.

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This study investigates the distinguishing characteristics and the modifications to the traditional male initiation ritual as practised in KwaBhaca in the Eastern Cape. The concerns surrounding the incidence of death and maiming from related traditions is also investigated. The study reveals that • the male initiation ritual is still highly regarded in KwaBhaca; • the male initiation ritual itself is still performed strictly traditionally in KwaBhaca; • the male initiation ritual as practised in KwaBhaca has been successfully performed with minimal negative incident attributable to the performance of traditional circumcision; • where there is incidence of a negative reaction, this is usually attributable to a prior health condition of the initiate, and in these circumstances, the initiate is referred to a medical doctor, on condition that the medical doctor is himself an initiate, and that the consultation will be conducted in a place deemed to be safe from spiritual contamination • incidences of maiming and death can be attributed to a number of causes, associated with poor practice and unacceptable conduct; • boys who do not undergo circumcision in the traditional fashion are not regarded as men and remain boys in the eyes of the community. This means that they have to forego participation in important socio-spiritual ceremonies; • there is a necessity to share the experience of the successful traditional circumcision process to avoid further misadventure, maiming and death; • it is not the mechanics of the process of traditional circumcision that endangers lives, but the poor practice of the iingcibi (traditional surgeons) and other significant role-players including the initiates; • The traditional teaching that accompanies the ritual of circumcision is as important, if not more important, than the ritual itself. The study concludes with a series of recommendations aimed at rehabilitating and supporting the continuation of this important and venerated tradition.
Thesis (M.Ed.)-University of Natal, Durban, 2000.
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Book chapters on the topic "Male ritual circumcision"

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Erlings, Esther I. J. "Ritual Male Circumcision: Quo Vadis?" In Child Safety, Welfare and Well-being, 117–42. Singapore: Springer Singapore, 2022. http://dx.doi.org/10.1007/978-981-16-9820-0_8.

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Erlings, Esther I. J. "The Law and Practices of Ritual Male Circumcision: Time for Review." In Child Safety, Welfare and Well-being, 95–113. New Delhi: Springer India, 2015. http://dx.doi.org/10.1007/978-81-322-2425-9_8.

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de Wolf, Jan. "Circumcision and Psychogenesis: Concepts of Individual, Self, and Person in the Description and Analysis of Initiation Rituals of Male Adolescents." In Sociogenesis Reexamined, 261–79. New York, NY: Springer New York, 1994. http://dx.doi.org/10.1007/978-1-4612-2654-3_15.

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Fox, Marie, Matthew Gibson, and Sylvie Langlaude. "Ritual male circumcision in the United Kingdom." In La circoncision rituelle, 208–38. Presses universitaires de Strasbourg, 2016. http://dx.doi.org/10.4000/books.pus.14457.

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Yurdakul, Gökce. "Jews, Muslims and the Ritual Male Circumcision Debate:." In Refugees Welcome?, 82–100. Berghahn Books, 2019. http://dx.doi.org/10.2307/j.ctv12pns28.8.

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Brundson, Alfred. "Hurting children and the dangerous rite of ritual male circumcision." In Theologies of Childhood and the Children of Africa, 246–73. AOSIS, 2016. http://dx.doi.org/10.4102/aosis.2016.tcca02.08.

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Ó Néill, Clayton. "Ritual male circumcision and the manifestation of religious belief in English medical law." In Religion, Medicine and the Law, 120–48. Routledge, 2018. http://dx.doi.org/10.4324/9781351120623-6.

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"Jews, Muslims and Religious Challenges to the European Institutions: The Headscarf and Ritual Male Circumcision Debates." In Migration, Religion, Gender und Bildung, 241–52. transcript-Verlag, 2020. http://dx.doi.org/10.14361/9783839444511-011.

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Yurdakul, Gökce. "Jews, Muslims and Religious Challenges to the European Institutions: The Headscarf and Ritual Male Circumcision Debates." In Migration, Religion, Gender und Bildung, 241–52. transcript Verlag, 2020. http://dx.doi.org/10.1515/9783839444511-011.

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Yurdakul, Gökce. "Chapter 3 Jews, Muslims and the Ritual Male Circumcision Debate: Religious Diversity and Social Inclusion in Germany." In Refugees Welcome?, 82–100. Berghahn Books, 2022. http://dx.doi.org/10.1515/9781789201291-006.

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