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Journal articles on the topic 'Male ritual circumcision'

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Published: 9 March 2023

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1

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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2

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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3

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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4

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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5

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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6

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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7

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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8

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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9

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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10

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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11

Lunde, Ingvild Bergom, Mona-Iren Hauge, Ragnhild Elise Brinchmann Johansen, and Mette Sagbakken. "‘Why did I circumcise him?’ Unexpected comparisons to male circumcision in a qualitative study on female genital cutting among Kurdish–Norwegians." Ethnicities 20, no. 5 (January 8, 2020): 1003–24. http://dx.doi.org/10.1177/1468796819896089.

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Based on fieldwork that aimed to gather more knowledge on female genital cutting among Kurdish–Norwegians, in this article we report on how research participants would often talk about male circumcision instead. Informed by current scholarship and public discourse on female genital cutting and male circumcision, we identified three themes when analysing how and why the participants would talk about male circumcision rather than female genital cutting: (1) the condemnation of female genital cutting; (2) the acceptability of male circumcision and (3) the questioning of the acceptability of male circumcision. We do not attempt to provide solutions to whether some forms of male circumcision are less, equally or more harmful than some forms of female genital cutting, or whether they are comparable and both should thus either be legitimized or banned. Rather we aim to provide insights into these dilemmas by the use of the concept of ‘mapping controversies’ associated with actor–network theory. We further make use of the slippery slope argument to explore how the research participants’ views shed light on political reluctance to treat female genital cutting and male circumcision in the same way in the Norwegian context. While we are not in a position to say that the views shared are the same in other social groups, or in other countries, we argue that the Norwegian government’s different treatment of female genital cutting and male circumcision changes the meaning of ritual boy circumcision and that this may result in parents deciding not to circumcise their sons.
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12

Ntozini, Anathi Nomanzana, and Ali Arazeem Abdullahi. "Perceptions of Traditional Male Circumcision among University Male Students at a South African University." Men and Masculinities 21, no. 2 (June 6, 2016): 189–209. http://dx.doi.org/10.1177/1097184x16652657.

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In the past decade, traditional male circumcision, known as ulwaluko among the Xhosa-speaking people in the Eastern Cape Province, has become a burning issue in South Africa. The discourse has led to the emergence of two opposing camps: the supporters of ulwaluko who rely on “traditional ideology” to justify the cultural relevance of the practice, and the opposing camp who believe that ulwaluko is no longer in tandem with the reality of the twenty-first century. Amid the ongoing debate, this study investigated the perceptions of ulwaluko among South African university students at the University of Fort Hare, South Africa. Open-ended individual interviews were conducted among nine male students at the university. The study relied on “hegemonic masculinity” as the theoretical framework. The study revealed mixed feelings about the ulwaluko ritual among the students interviewed. In spite of the exposure to modernization and Western education, the students interviewed were still emotionally and culturally attached to ulwaluko, especially as a rite of passage. While some doubted the ability of the ritual to change “bad boys” into “good boys,” virtually all the participants believed that morbidity and mortality recorded during and after ulwaluko were not sufficient grounds to abolish it. This finding suggests ulwaluko may have, over the years, consciously or unconsciously, constructed an idealized masculine identity that is morally upright, faced with challenges to the ritual and burdened by a prescriptive set of masculine role expectations.
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13

Alimen, Nazlı, and Søren Askegaard. "Religious ritual and sociopolitical ideologies: Circumcision costumes in the Turkish marketplace." International Journal of Fashion Studies 7, no. 2 (October 1, 2020): 211–36. http://dx.doi.org/10.1386/infs_00027_1.

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Male circumcision is a widely practised Islamic ritual in Turkey regardless of families’ level of devotion. It is traditionally celebrated with a party where boys wear special ‘circumcision’ costumes. Concentrating on these costumes, this study examines the construction, interaction and intersection between religion, masculinity, nationalism, militarism and neo-Ottomanism, by investigating costumes available between 2014 and 2019 and exploring previous studies and archival resources on circumcision celebrations in the Ottoman and Turkish contexts, such as photographs and memoirs. By doing so, it identifies three main styles: classic, modern military and neo-Ottoman. Classic circumcision costumes emerged in the early twentieth century, while modern military style spread in the 1970s under the influence of the Turkish political sphere. The variety and availability of circumcision costumes has enormously increased since the 1990s due to the country’s economic upsurge. Under AKP rule, particularly in the 2010s, there has been a rise in Islam(ism) and neo-Ottomanism, which has been reflected and propagated through popular culture, particularly Ottoman-themed TV dramas. This has influenced the emergence and development of ‘neo-Ottoman’ circumcision costumes. Following the description of the stylistic universe of circumcision costumes, this article develops a semiotic square, which illustrates contradictions of ‘modernities’ and ‘modernity’, contrarieties of ‘historicity’ and ‘utopia’ and implications of ‘modernity’ and ‘tradition’ in each of the three styles.
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14

Novik, Alexander. "The Rite of Male Circumcision among the Muslim Population in the Western Balkans." Folklore: Electronic Journal of Folklore 80 (December 2020): 151–68. http://dx.doi.org/10.7592/fejf2020.80.novik.

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The article deals with the rite of circumcision among the Muslims in the Western Balkans, one of the most widespread ritual practices, held with some variations mostly at the age of 3 to 7. The tradition that never gets explicitly brought up in the sacred text of the Quran has become practically mandatory. Among the rites of passage, circumcision is considered by Muslims a significant act, as it symbolizes the transition from the status of a child to the status of an adult who has all the rights of a “full-fledged” man. In the Balkan Muslim community, an uncircumcised man is regarded as an exception to the rule. In the second half of the twentieth century, the technical side of the rite was radically changed, but it has not affected its sacred and traditional elements. Nowadays, in its origins, its religious roots, its folk depictions and its place in the relations between “us” and “them”, the circumcision ceremony is a rite of initiation and is one of the most remarkable ritual practices that demonstrates committal to Islam. The article is mainly based on the actual field data gathered by the author in Albania, Kosovo, North Macedonia, Montenegro, and other countries of the region during the last three decades.
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15

Bester, Johan Christiaan. "Ritual Male Infant Circumcision: The Consequences and the Principles Say Yes." American Journal of Bioethics 15, no. 2 (February 2015): 56–58. http://dx.doi.org/10.1080/15265161.2014.990164.

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16

Osinibi, Elizabeth, Thomas Smith, and Alastair Henderson. "A primary care update to circumcision." InnovAiT: Education and inspiration for general practice 13, no. 3 (January 30, 2020): 173–78. http://dx.doi.org/10.1177/1755738019891189.

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Male circumcision is the oldest and most commonly performed surgical procedure, worldwide. Historically, it has largely been performed for ritual and religious indications. However, in the last few decades, its practice, which was once taken up for non-medically proposed health benefits, has now become increasingly controversial in Europe. This article aims to highlight the clinically acceptable indications for circumcision in the UK. It discusses the assessment of a patient with phimosis, and alternatives that may be attempted in primary care before referral to a surgeon. It also aims to summarise the controversy and potential complications of circumcision, which patients may wish to consider prior to referral.
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17

Rogers, Juliet. "Remnants of mutilation in anti-FGM law in Australia: a reply to ‘The prosecution of Dawoodi Bohra women’ by Richard Shweder." Global Discourse 12, no. 1 (February 1, 2022): 145–57. http://dx.doi.org/10.1332/204378921x16349692612474.

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This article examines the absence of discussion about male circumcision in the first legal case against female circumcision in Australia, the Vaziri and Magennis case of 2015, 2018 and 2019, where the High Court of Australia prosecuted three people for practising female circumcision. It engages with the work of Rick Shweder on this case, arguing that what powerfully informs legal cases on this topic in Australia is less anthropological or medical evidence, than anti-female genital mutilation advocacy in the forms of literature and activism. These forms of anti-female genital mutilation discourse, the article argues, obscure the obvious comparison between male circumcision – as a ritual or ceremony that results in the production of a man as a man of God or of the nation – and female circumcision, which is understood as a mutilation. In lieu of the missed comparison, the result of this representation in legal and fictional texts is a rendering of the woman as unable to authorise her own agency, that is, as a remnant of mutilation, a rendering that is far from accurate.
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18

Klein, Warren. "The Circumcision Dress." Religion and the Arts 24, no. 5 (December 16, 2020): 553–68. http://dx.doi.org/10.1163/15685292-02405004.

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Abstract This paper will explore the origins of the circumcision dress worn by Jewish male infants during their brit millah (ritual circumcision). With no requirements according to Jewish law on what is to be worn during this ceremony, how does early textual evidence point to our understanding and use of the dress? An examination of visual representations of circumcision ceremonies during the Early Modern period in manuscript and print culture points to the adaptation and use of a jacket worn by the infant during this time. This is then paired with extant examples of the period in museum collections. Lastly, as Jews began to assimilate and adapt practices of their host cultures in the nineteenth century, we see the rise of the practice of a dress worn by the infant, with an examination of infant costume and materials of the period.
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19

Eason, J. D., M. McDonnell, and G. Clark. "Lesson of the Week: Male ritual circumcision resulting in acute renal failure." BMJ 309, no. 6955 (September 10, 1994): 660–61. http://dx.doi.org/10.1136/bmj.309.6955.660.

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20

Siweya, Tryphosa, Tholene Sodi, and Mbuyiselo Douglas. "The Notion of Manhood Embedment in the Practice of Traditional Male Circumcision in Ngove Village, Limpopo, South Africa." American Journal of Men's Health 12, no. 5 (May 18, 2018): 1567–74. http://dx.doi.org/10.1177/1557988318776446.

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Traditional male circumcision (TMC) is a cultural ritual that involves the removal of the penile foreskin of a male person undertaken as part of a rite of passage from childhood into adulthood. The aim of the study was to determine the notions of manhood in TMC by African adolescent boys in Ngove Village, Limpopo Province. This was a qualitative study that sampled a total of 20 adolescent boys through purposive sampling. Data were collected using semistructured interviews and analyzed through interpretive phenomenological analysis (IPA). Five main themes emerged from this study, namely: (a) TMC as a passage to manhood, (b) the role of TMC in role modeling, (C) fearlessness and aggressiveness as qualities of manhood in TMC, (d) TMC as indicating readiness for heterosexual relationships, and (e) the decline in the practice of TMC. The study concludes with discussion and recommendation of integration of both traditional male circumcision and medical male circumcision (MMC) with specific tactfulness and respect of the notion of manhood value embedment in the process to gain cooperation of the local community members affected.
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21

Pekárek, Hendrik. "Circumcision Indecision in Germany." Journal of Law, Religion and State 4, no. 1 (December 12, 2015): 1–48. http://dx.doi.org/10.1163/22124810-00401001.

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Male ritual circumcision is one of the most frequently conducted surgical procedures in the world, and constitutes an important aspect of the Jewish and Muslim religions. When in May 2012 a German court in Cologne allegedly “banned” the procedure, legal uncertainty in Germany set in and emotions worldwide ran high against the decision. In December 2012, the German parliament enacted a law explicitly granting parents the right to have their sons circumcised. This article revisits the complex and unique criminological, legal-dogmatic, and constitutional debates and processes that shaped both the earlier court decision and the later legislation. It presents the facts of the case, explains the arguments for and against the legality of the procedure that were raised in the legal debate that preceded and accompanied the court ruling, and analyzes the new law that now regulates the matter.
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22

Dyer, Karen. "LESSONS FROM GERMANY: SHOULD UK LEGISLATION CIRCUMNAVIGATE OR CIRCUMVENT THE ISSUE OF MALE CIRCUMCISION?" Denning Law Journal 25, no. 1 (October 11, 2013): 225–39. http://dx.doi.org/10.5750/dlj.v25i1.622.

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Recent Court Action in Cologne Germany has seen rapid response from the German Government, with the German Parliament passing new legislation confirming the lawfulness of ritual circumcision. However there are questions as to whether German Parliament has done enough This case note looks at the background to the case and considers the ethical implications of this case in parallel to current activity in the UK.The author makes recommendations to minimum legal requirements to current English law in this respect.
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23

Jacobs, Allan J., and Kavita S. Arora. "Response to Open Peer Commentaries on “Ritual Male Infant Circumcision and Human Rights”." American Journal of Bioethics 15, no. 3 (March 4, 2015): W1—W4. http://dx.doi.org/10.1080/15265161.2015.1000064.

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24

Swatek-Evenstein, Mark. "Limits of Enlightenment and the Law - On the Legality of Ritual Male Circumcision in Europe today." Utrecht Journal of International and European Law 29, no. 77 (July 24, 2013): 42. http://dx.doi.org/10.5334/ujiel.bv.

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25

Mbito, Michael N., and Julia A. Malia. "Transfer of the Kenyan Kikuyu male circumcision ritual to future generations living in the United States." Journal of Adolescence 32, no. 1 (February 2009): 39–53. http://dx.doi.org/10.1016/j.adolescence.2007.12.004.

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26

Triadafilopoulos, Triadafilos. "Religious groups, liberal-democratic states and competitive boundary making: The debate over ritual male circumcision in Germany." Ethnicities 19, no. 4 (May 8, 2019): 654–73. http://dx.doi.org/10.1177/1468796819843540.

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27

Şahin, Kaya. "Staging an Empire: An Ottoman Circumcision Ceremony as Cultural Performance." American Historical Review 123, no. 2 (April 1, 2018): 463–92. http://dx.doi.org/10.1093/ahr/123.2.463.

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Abstract This article discusses an Ottoman circumcision ceremony for three princes held in the summer of 1530. The event stemmed from a new Ottoman court ceremonial, and its sundry activities, including gift exchanges, mock battles, processions, skills demonstrations, and feasts, were spread over a twenty-day period. These activities enabled individuals and groups within the Ottoman political-military elite, and within the city of Constantinople, to perform their identities and assert their place in the Ottoman social order. The ceremony allows us to discuss the origins and contents of Ottoman ceremonial culture, which borrowed themes and motifs from the Byzantines, the Venetians, and the myriad Turko-Muslim polities with whom the Ottomans maintained intense diplomatic and cultural relations. Next, it highlights the elevation of male circumcision, a fundamental ritual in all Islamic societies, to the status of a major dynastic event that addressed the entire Ottoman polity as well as its competitors in East and West. Finally, it shows how, in early modern societies, public ceremonies served as instruments of governance by creating highly visible, memorable, and relatively participatory events, and by constituting new spaces for political and cultural interactions.
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28

Kepe, Thembela. "‘Secrets’ that kill: Crisis, custodianship and responsibility in ritual male circumcision in the Eastern Cape Province, South Africa." Social Science & Medicine 70, no. 5 (March 2010): 729–35. http://dx.doi.org/10.1016/j.socscimed.2009.11.016.

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29

Knight, Mary. "Curing Cut or Ritual Mutilation?: Some Remarks on the Practice of Female and Male Circumcision in Graeco-Roman Egypt." Isis 92, no. 2 (June 2001): 317–38. http://dx.doi.org/10.1086/385184.

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30

Oppenheim, Jay (Koby). "Jewish Space and the Beschneidungsdebatte in Germany." Anthropological Journal of European Cultures 23, no. 2 (September 1, 2014): 85–97. http://dx.doi.org/10.3167/ajec.2014.230207.

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The concept of Jewish space, initially conceived by Diana Pinto as a unique European development, marked a critical shift in relations between Jews and non-Jews, the latter embracing a Jewish past as constitutive of their countries' own. The hoped-for European multiculturalism failed to blossom and Jewish space, in Pinto's assessment, has not born the fruit of its potential. To investigate the shortfall of Jewish space, this article examines the 2012 debate on ritual male circumcision in Germany (Beschneidungsdebatte) that drew contemporary Jewish practice into the public eye. Pinto's formulation is premised on a multicultural society that actively works to blunt intolerance, a condition whose fulfilment in contemporary Europe remains incomplete and uneven. Moreover, this attempt to extend the integration of history into memory was stymied by its lack of a living subject. While Jews constitute a long-standing minority population with a unique history in Germany, their success in establishing a shared Jewish space is tied to the broader project of tolerance and integration facing immigrant and minority groups in Western Europe.
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31

Onyancha, Boaz K. "African Transition Rituals Celebrating Gender and Human Sexuality: Implications for African Christian Theology." East African Journal of Traditions, Culture and Religion 4, no. 1 (November 8, 2021): 36–45. http://dx.doi.org/10.37284/eajtcr.4.1.461.

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Transition rituals are prominent practices among African traditional communities. Among the Gusii community of western Kenya the ritual is performed for both boys and girls. The boys are taken through circumcision while girls go through clitoridectomy. The ritual for girls is widely criticized and opposed by among others the Christian Church. The ritual for girls is resisted on several grounds, but it still persists. The question which many have asked is, why this persistence? This paper raises a number of arguments among them being that; in Africa, gender and human sexuality are celebrated through painful rituals. Men and women are made rather than born. In this discussion, I argue that opposition to clitoridectomy is ill informed, because it is the element of the pain that accompanies the ritual that is the reason why the ritual persists. The paper draws equivalents between the Gusii traditional transition ritual with the death and resurrection of Jesus Christ, namely that from a theological perspective, the rituals should be perceived constructively as preparatory for Christian evangelization as they point to the death and resurrection of Jesus Christ. It is suggested that the Church should view the rituals constructively instead of opposing them. This situation, among other factors, has over the years rendered ineffective the Church’s efforts at evangelization not only in Gusii community but also in other African communities where this ritual is upheld
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32

Prayogi, Ryan, and Endang Danial. "PERGESERAN NILAI-NILAI BUDAYA PADA SUKU BONAI SEBAGAI CIVIC CULTURE DI KECAMATAN BONAI DARUSSALAM KABUPATEN ROKAN HULU PROVINSI RIAU." HUMANIKA 23, no. 1 (June 1, 2016): 61. http://dx.doi.org/10.14710/humanika.23.1.61-79.

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This research was grounded by social problems, which is a shift of cultural values and global transformation with positive and negative values including waning identity tribe Bonai, such as change the culture in the form of traditional values in traditional ceremonies as a result of changes in the environment their lives, both the natural environment and the physical and social environment such as the loss of a sense of kinship, courtesy, honesty, and mutual cooperation. The findings in this study revealed that 1) the tribe Bonai a principle of life that becomes a guideline and regulations that must be adhered to by the tribal people Bonai hereditary implemented include: Birth, Circumcision Rosul, Employment, Education, Marriage Married, Leadership System Society, Death. 2) The shifting cultural mores which are currently experiencing a shift towards cultural values that include a shift in values Nativity, Circumcision Rosul, Marriage, and Ritual Dewo. 3) Preservation made to the successor or the younger generation by providing knowledge about the culture, following the race on culture or festival and explain the meanings contained in each ceremony they have done, executing each set of tribal Bonai traditions, which are birth, circumcision messenger, dewo mating and rituals for marriage. 4) Development of indigenous culture as do general should be imparted to young people from birth to adulthood through education and infomal also goes by way of natural or natural and spontaneous. In particular the development of the cultural values taught to elementary school through high school
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33

Brown, Mark S., and Cheryl A. Brown. "Circumcision Decision: Prominence of Social Concerns." Pediatrics 80, no. 2 (August 1, 1987): 215–19. http://dx.doi.org/10.1542/peds.80.2.215.

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Despite policy statements against routine circumcision of newborns by the American Academy of Pediatrics and the American College of Obstetrics and Gynecology more than 10 years ago, there has been virtually no change in circumcision practices in the United States. In addition, controlled trials of programs to educate parents about the lack of medical indications for routine newborn circumcision have shown that parental education has little impact on the circumcision decision. We hypothesized that parents based their circumcision decision predominantly on social concerns rather than on medical ones. We prospectively surveyed parents of 124 newborns soon after they made the circumcision decision to learn their reasons for the decision. The strongest factor associated with the circumcision decision was whether or not the father was circumcised (P.0001). The survey also showed that concerns about the attitudes of peers and their sons' self concept in the future were prominent among parents deciding to circumcise. The circumcision decision in the United States is emerging as a cultural ritual rather than the result of medical misunderstanding among parents. In counseling parents making the circumcision decision, the health care provider should provide a knowledgeable and honest discussion of the medical aspects of circumcision. Until information is available that addresses parents' social concerns about circumcision, it is unreasonable to expect a significant change in circumcision customs in the United States.
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34

Ahmadu, Fuambai Sia, and Tatu Kamau. "Dr Tatu Kamau vs The Attorney General and Others: problems and prospects in Kenya’s 2021 High Court ruling to uphold the Prohibition of Female Genital Mutilation Act 2011 - a reply to ‘The prosecution of Dawoodi Bohra women’ by Richard Shweder." Global Discourse 12, no. 1 (February 1, 2022): 29–46. http://dx.doi.org/10.1332/204378921x16388161357195.

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‘[The] average third world woman leads an essentially truncated life based on her feminine gender (read: sexually constrained) and being “third world” (read: ignorant, poor, uneducated, tradition-bound, domestic, family-oriented, victimized, etc.). This, I suggest, is in contrast to the (implicit) self-representation of Western women as educated, modern, as having control over their own bodies and sexualities, and the freedom to make their own decisions’ (<xref ref-type="bibr" rid="CIT0030">Mohanty, 2003</xref>: 337). Not much has changed regarding Western views of the ‘third world woman’ in the 37 years since Chandra Mohanty made these remarks – this is especially so when it comes to the heated topic of female circumcision, female genital cutting or what opponents refer to as female genital mutilation among African and Muslim women. In <xref ref-type="bibr" rid="CIT0035">Richard Shweder’s (2022)</xref> conclusion of the target article, he outlines four key considerations that justify male circumcision and argues that these factors ought to also determine the acceptability of female circumcision in liberal democracies: (1) the practice is broadly supported by the communities that uphold them; (2) the practice is motivated by the fundamental principle of gender equality; (3) the practice is not more physically invasive than what is legally allowed for male circumcision; and (4) there is scant evidence of harm. <xref ref-type="bibr" rid="CIT0035">Shweder (2022)</xref> points out that all four conditions are consistent with the practice of khatna – a mild, barely visible form of female circumcision among the Dawoodi Bohra. In this response article, we consider these four standards in our discussion of Kenya’s High Court ruling this year to uphold the Prohibition of Female Genital Mutilation Act 2011. It first describes the legal context for challenging the constitutionality of the Act and outlines the key provisions within the Kenyan Constitution and its Bill of Rights that the plaintiff identified in her petition, focusing especially on the rights of Kenyan women to bodily autonomy and cultural expression. It then delves into the complex symbolic, cultural and socio-religious nuances of gender-inclusive circumcision rituals, citing various case studies in our reflection on the four points Shweder proposes for legitimising female circumcision.
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Odutsa, Evans Nyongesa. "Chicken Delicacy and Chicken-Related Rituals: A Gateway to Understanding the Luhya." East African Journal of Arts and Social Sciences 3, no. 1 (May 10, 2021): 82–92. http://dx.doi.org/10.37284/eajass.3.1.325.

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This article provides a detailed examination of the traditional Luhya people’s rituals involving chicken as a delicacy and an element of rituals. The aim of the study was to evaluate the significant place of such rituals in the present-day Luhya community. Traditionally, chicken served various functions, including settling family disputes, biding grandchildren upon visiting their relatives, and serving the purpose of the traditional ritual. Among the Luhya, a traditional ceremony and celebration cannot be meaningful without people having not only wafted but also tasted the delicacies of chicken. The elements of chicken rituals are based on a study of the chicken and the related rituals among the Bantu-speaking people of Western Kenya and Eastern Uganda in Africa. The study was inspired by the fact that the contemporary cultural context of chicken and rituals has undergone some transformation. Traditional practices were of a particular and rather narrow profile linked to appeasing the dead, source of food, especially ugali and chicken stew, identifying new sites for setting up a home, Olugala, and official inauguration of traditional ceremonies such as circumcision. It is this that has made Luhya to be mostly associated with chicken by other communities in East Africa. Equally, the chicken and rituals among Luhya are linked to the cultural performances and creative arts, which are understood, appreciated, preserved and practiced acceptably by the community hence accelerating the achievement of communal coexistence, and mutual national unity based on sound foundations of diverse cultural identities. The chicken rituals form the basic foundation of studies of the Luhya cultures. Traditional chicken slaughtering practices and their related rituals have become a valuable cultural identity with treasures if closely studied, researched, theorized and practiced. Therefore, this paper contributes an important avenue for a better understanding of the Luhya traditional culture and people.
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Alim, Andi, Arlin Adam, Zainuddin, Adhyatma A, and Rusnita. "ASSUNNA' CULTURAL HEALTH IMPLICATIONS (STUDY OF HEALTH ANTHROPOLOGY IN BONTORAMBA COMMUNITY, JENEPONTO REGENCY)." International Journal of Engineering Science Technologies 6, no. 1 (February 25, 2022): 98–111. http://dx.doi.org/10.29121/ijoest.v6.i1.2022.285.

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Male circumcision is beneficial and does not doubt health. So many studies show that male circumcision can prevent several diseases. In Jeneponto, some parents choose their children to practice Assunna' culture. The purpose of this study was to obtain information, examine and analyze in depth the health implications of Assunna' culture in the Bontoramba community, Jeneponto Regency. The research method used is qualitative with an ethnographic approach. Informants were drawn purposively with the snowball technique. The number of informants is 7 people (two regular informants, two supporting informants, and one key informant). The results showed that the Assunna' culture in the Bontoramba community was carried out by circumcision officers (hamlet priests). Circumcision officers do not wash their hands before starting the circumcision process. Chicken blood is smeared on the cut skin as a form of unification and followed by giving firewood ashes by sprinkling or smearing it directly. People who believe in taboo are not allowed to come out of the house and step on chicken manure and horse manure after being circumcised. When violated, will cause pain in the part that has been cut the skin. The circumcision process begins with sprinkling water on the genitals three times, reading a prayer and then blowing it into water which is believed to remove uncleanness and accelerate wound healing. The skin that is removed is only a little which is important to bleed so that the child's blood can be united with chicken blood. The pain experienced by the child lasts for one to two days. In conclusion, the health implications of Assunna' culture can lead to infection risk, disease prevention, and the concept of health and illness. It is hoped that collaboration between doctors/nurses and village priests in Assunna' cultural rituals is expected
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Amala, Imanullah Hesti Nur, and Abdul Gafur. "Tradisi Nyumpet dalam Budaya Lokal Pada Masyarakat Sekuro Kabupaten Jepara." Jurnal Antropologi: Isu-Isu Sosial Budaya 22, no. 1 (May 31, 2020): 81. http://dx.doi.org/10.25077/jantro.v22.n1.p81-89.2020.

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Culture is a custom made from long ago. The fundamental thing of culture is the presence of predecessors or ancestral information either written or unwritten. The local culture of java still in jepara district is a ‘nyumpet’ tradition. The study aims to describe how to preserve local culture in Indonesian tradition especially the ‘nyumpet’ tradition in jepara district securitate so society so that the younger generation will not forget the culture that has been built up long ago. This article was prepared using a library study method where the data obtained came from various books, journals, theses and several libraries from related sources. The scope of this study is expected to shape the fine young generation, responsible, and active generation of young people in local cultures. The ‘nyumpet’ tradition is a ritual performed by some people jepara kejawen. The nyumpet ritual is performed when there is a wedding ceremony or circumcision.
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De Wet, Henri, and Ashraf Kagee. "Perceived barriers and facilitators to HIV testing in South African communities." Journal of Health Psychology 23, no. 12 (August 30, 2016): 1635–45. http://dx.doi.org/10.1177/1359105316664140.

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We interviewed 15 South Africans seeking HIV testing to understand the factors that influenced their seeking an HIV test. Reasons in favour of testing included having had unprotected sex, availability of social support if testing HIV positive and modelling test-seeking behaviour to others. Reasons against seeking testing included fear testing HIV positive, the possibility of receiving treatment too late, HIV-related stigma and long distances to testing sites. Participants also discussed ways to increase the uptake of HIV testing, such as workplace testing, the role of the media and the role of cultural rituals such as male circumcision.
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Bilu, Yoram. "From Milah (Circumcision) to Milah (Word): Male Identity and Rituals of Childhood in the Jewish Ultraorthodox Community." Ethos 31, no. 2 (June 2003): 172–203. http://dx.doi.org/10.1525/eth.2003.31.2.172.

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40

Brown, James Robert. "Latour’s Prosaic Science." Canadian Journal of Philosophy 21, no. 2 (June 1991): 245–61. http://dx.doi.org/10.1080/00455091.1991.10717245.

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The most embarrassing thing about ‘facts’ is the etymology of the word. The Latin facere means to make or construct. Bruno Latour, like so many other anti-realists who revel in the word’s history, thinks facts are made by us: they are a social construction. The view acquires some plausibility in Laboratory Life: The Social Construction of Scientific Facts (hereafter LL) which Latour co-authored with Steve Woolgar.1 This work, first published a decade ago, has become a classic in the sociology of science literature. It is in the form of field notes by an ‘anthropologist in the lab.’ This may seem an odd place for an anthropologist, but Latour finds his presence easy to justify. ‘Whereas we have a fairly detailed knowledge of the myths and circumcision rituals of exotic tribes, we remain relatively ignorant of the details of equivalent activity among tribes of scientists … ’ (LL, 17).
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MAKWA, DOMINIC D. B. "Musicking and Dancing Imbalu at Namasho: Enacting Indigenous Education Among the Bagisu, Uganda." Yearbook for Traditional Music 53 (December 2021): 127–54. http://dx.doi.org/10.1017/ytm.2021.28.

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AbstractThis paper discusses how the activities during which people gather to create, perform, and transmit imbalu circumcision music and dance at Namasho Cultural Site (NCS) become a platform for the Bagisu of the Balutseshe clan to tutor boys about society’s gender ideology, social histories, and rituals of the sacred swamp, thus turning the place into a communal classroom for imparting this knowledge. Due to the changing context of contemporary Bagisu, I argue for efforts to archive these events to make them accessible by future generations in order to uphold imbalu performances as a mechanism of knowledge production and dissemination.
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Maluleke, Mikateko Joyce. "Culture, Tradition, Custom, Law and Gender Equality." Potchefstroom Electronic Law Journal/Potchefstroomse Elektroniese Regsblad 15, no. 1 (May 22, 2017): 1. http://dx.doi.org/10.17159/1727-3781/2012/v15i1a2454.

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Traditional cultural practices reflect the values and beliefs held by members of a community for periods often spanning generations. Every social grouping in the world has specific traditional cultural practices and beliefs, some of which are beneficial to all members, while others have become harmful to a specific group, such as women. These harmful traditional practices include early and forced marriages (Ukuthwala as practised currently), virginity testing, widow's rituals, 'u ku ngena' (levirate and sororate unions[1]), female genital mutilation[2] (FGM), breast sweeping/ironing, the primogeniture rule, practices such as 'cleansing' after male circumcision, and witch-hunting.[1] Levirate unions occur when the deceased's surviving male relative inherits the widow of the deceased. Sororate unions occur where the widower is inherited by the deceased wife's surviving female relative. The inherited widow or widower becomes the wife or husband to the surviving relative of the deceased.[2] FGM is not just the cutting of the clitoris; it includes disfigurement, and the changing of the form or elongation of the labia as practiced by Tsonga and Sotho communities.
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Venter, Francois. "Editorial." Potchefstroom Electronic Law Journal/Potchefstroomse Elektroniese Regsblad 15, no. 1 (May 22, 2017): 1. http://dx.doi.org/10.17159/1727-3781/2012/v15i1a2471.

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This issue contains various contributions on the themes of traditional African culture, the law relating to children and juveniles, the state's social responsibilities, labour law and one on legal education.In August 2011 Advocate Joyce Maluleke, Director in the Gender Directorate of the South African Department of Justice and Constitutional Development addressed the Annual General Conference of the South African Chapter of the International Association of Women Judges held in Potchefstroom on the dangers of harmful traditional practices such as early and forced marriages, virginity testing, widow's rituals, levirate and sororate unions, female genital mutilation, breast sweeping/ironing, the primogeniture rule, practices such as 'cleansing' after male circumcision, and witch-hunting. Although she considers respect for tradition, culture and customs to be part of the South African identity, she argues that cultural practices should be rooted in respect for human rights, democracy and equality. We publish her paper here as an oratio.
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Gruenbaum, Ellen, and Samira A. Ahmed. "Thoughtful comparisons: how do genital cutting traditions change in Sudan? A reply to ‘The prosecution of Dawoodi Bohra women’ by Richard Shweder." Global Discourse 12, no. 1 (February 1, 2022): 189–206. http://dx.doi.org/10.1332/204378921x16349703862780.

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Male and female genital cutting are often similar social and moral undertakings in those societies where both are practised. Yet, they both vary widely in meanings and ritual practices in their many social contexts, and there are many societies where only males are circumcised or where neither gender is. Modifications to genitalia range widely in their risks of harm, which has recently begun to be seriously examined for males but that has been well known for females. In this article, we compare female and male genital cutting practices in Sudan, including questions about culture and religion, gender equality, health, rights and laws, and strategies for change to end female genital cutting. In contrast to Shweder’s view that both male and female genital circumcisions might be tolerated by the logic of cultural relativism and logical consistency, which serves to defend the practices of the Islamic sect known as the Dawoodi Bohra in their home country (India) and in the diaspora, we argue that it is important, and useful, to separate the issues of male and female genital cutting in the situation of predominantly Muslim Sudan. Since male genital cutting is well defended in Sudanese Islamic opinion, and since efforts to end the very serious female cutting – predominantly Type 3 – are advancing, we find Shweder’s ‘goose and gander’ moral equivalency argument unhelpful.
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Catania, Lucrezia, Rosaria Mastrullo, Angela Caselli, Rosa Cecere, Omar Abdulcadir, and Jasmine Abdulcadir. "Male perspectives on FGM among communities of African heritage in Italy." International Journal of Human Rights in Healthcare 9, no. 1 (March 14, 2016): 41–51. http://dx.doi.org/10.1108/ijhrh-07-2015-0023.

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Purpose – The purpose of this paper is to investigate the attitudes, knowledge and beliefs regarding female genital mutilation/cutting (FGM/C) of six groups of immigrant men from countries where FGM/C is practiced and to identify their role in the decision-making process of circumcising their daughters. Design/methodology/approach – The study took the form of qualitative action research with seven focus groups of 50 men coming from Somalia, Eritrea, Ethiopia, Benin, Egypt and Nigeria, living in Florence, Italy. Findings – Different conceptions, cultures and attitudes about FGM/C exist among men coming from different countries, but also within the same community. The participants expressed positions both in favor and against the maintenance of the practice. There were opposite beliefs about the religious motivations invoked. Research limitations/implications – The study is qualitative and the non-probability sample and the small number of participants are important limitations. Practical implications – The study improves current knowledge on men’s role and attitude in FGM/C and gives important information for the prevention of future activities that could include both men and women of the community. Social implications – The need to involve men in preventive actions against FGM/C has been underlined by the World Health Organization. The involvement of men and leaders of the communities could facilitate cultural changes toward the abandoning of these practices. FGM/C is often considered as a phenomenon concerning only women, who are frequently left alone to face the decision of whether to abandon the ritual. Originality/value – The great advantage of conducting such a study in a country of migration is the presence of different communities, with different cultural views, in the same area.
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Makhmudah, Siti. "Mensinergikan Nilai-Nilai Keagamaan dengan Kearifan Lokal sebagai Upaya Mewujudkan Masyarakat Madani (Studi Kasus Komunitas Keagamaan Kejawen di Desa Bajulan Kecamatan Loceret Kabupaten Nganjuk)." Jurnal Konseling dan Pendidikan 5, no. 1 (February 28, 2017): 11. http://dx.doi.org/10.29210/113600.

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Abstract This research executed in Countryside of Bajulan of Subdistrict Loceret of Regency Nganjuk. A lot of society assuming, that Countryside Bajulan very go together the mistical things like ritual-ritual kejawen that is nyadranan, clean countryside, ceremony of parna prahista, kirab pusoko and arca, ritual malem syuro, holy ritual water intake, ritual take a bath in source water, medium of lelaku ritual/meditating, ceremony of ngangsu kaweruh, and others. The Ritual-ritual not get out of the belief kejawen, like shalat at the same time sit, not execute the fasting ramadhan but following feast day of Ramadan and others Internal issue Formula this research is: 1) How form of activity of Islam kejawen and its resolving in in perpective of Islam in realizing and creating environment which madani in region Nganjuk 2) How method for the menyinergikan of religious value wisely is local budanya, in in perpective of Islam in realizing and creating environment which madani in region Nganjuk 3) How method applying for the menyinergikan of religious value wisely is local budanya, in in perpective of Islam in realizing and creating environment which madani in region Nganjuk? This research use the method qualitative (qualitative approach), in the form of utterance or article and behavior perceived the. Research type used is case study, that is a research conducted intensively, inch, and circumstantial to an organization, institute, or certain symptom. Procedure of data collecting with the interview, observation, and documentation. Analyse the data conducted by data discount, data presentation, and conclusion withdrawal. Checking of data Authenticity use the lengthening of taking part in, perception assidinity, and trianggulasi. Conclusion from this research result is: 1) forms of Activity of Islam kejawen in Countryside Bajulan among other things is nuptials, ceremony of tingkeban or mitoni, birth ceremony, ceremony of sunatan or circumcision, last offices, nyadran, clean of countryside, ceremony of commemoration of birthday of Prophet of Muhammad Saw., and ceremony of nifsu sya'ban of mid of month sya'ban (ruwah). 2) Method for the menyinergikan of religious value wisely is local culture in Countryside Bajulan is with the mission of bil matter, blaze the way the activity Islamic, Commemoration of Red-Letter Day Islam, Islam education, strategy infiltrate the culture, strategy of ta'lim or education, and sentimental strategy. 3) Method applying for the menyinergikan of religious value wisely local culture in perpective of religion in realizing and creating environment which madani in Countryside Bajulan by applying mission of bil matter, blaze the way the activity Islami, Commemoration of Red-Letter Day Islam, Islam education, forming of dirasah Islamiyah for the parent of, istighosah, and activity practice the shalat. With the the method applying, expected to make Islam as acceptable majority religion by society of Countryside Bajulan
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Herdiyanti, Herdiyanti, Panggio Restu Wilujeng, and Putra Pratama Saputra. "The identity of Jerieng community in negotiating culture." Masyarakat, Kebudayaan dan Politik 33, no. 2 (June 24, 2020): 184. http://dx.doi.org/10.20473/mkp.v33i22020.184-191.

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Malay identity is the most dominant cultural identity in Bangka Belitung that still holds their strength of local wisdom even though modernization, afforded by tin mining and palm oil exploration, is emerging around them. One of the original Malay people in Bangka Belitung is the Jerieng community. This study is aimed to identify negotiations on the boundaries of the cultural identity of the Jerieng community in West Bangka Regency. This study used the theory of identity building from Manuel Castells and subculture theory. This study also employs a descriptive qualitative approach intended to describe the common symptoms associated with the distribution of Malay culture in the Bangka Belitung Islands Province, especially the Jerieng community. In this study, ten informants were interviewed, consisting of the six elders and four from the younger generation. The locations of this research were Ibul Village, Pelangas Village, and Kundi Village, West Bangka Regency, which was the Jerieng community area. The study results showed that the Jerieng community had a way of maintaining the cultural identity by maintaining the values and norms of their ancestral heritage and harmony between people, the environment, and the natural environment. Meeting with culture outside made the Jerieng community negotiate their identity to form the construction of surviving, changing, identity, and negotiating cultural identity. The Jerieng community’s identity was still maintained, including a pilgrimage to sacred tombs, mountain alms, circumcision, and language dialects, while the Jerieng community identity has changed, including village charity, traditional clothing, prayer during the Prophet’s birthday, and rituals of spells. Furthermore, the identity of the Jerieng community, including custom clothing and jewelry, language dialects, and the marriage system, is applied through the negotiation process by continuing to carry out some traditions or cultures considered still relevant to people’s lives at this time.
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KR, Nandiolo. "Complications of Ritual Male Circumcision in Developing Countries." Open Access Journal of Urology & Nephrology 3, no. 1 (2018). http://dx.doi.org/10.23880/oajun-16000134.

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49

AlOtay, Abdulhakim, Ahmed Helaly, Faisal Alsaleh, Nawaf Alsubaie, and Mansour Alshehri. "Questionnaire regarding community awareness of circumcision related aspects in Saudi Arabia." International Journal of Medicine in Developing Countries, 2023, 1. http://dx.doi.org/10.24911/ijmdc.51-1671195231.

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Objective: The aim was to evaluate different aspects related to early male circumcision, community awareness and family satisfaction. Methods: A questionnaire-based survey was conducted with the following items on circumcision; time, technique, the performing medical practitioner, and where the circumcision was conducted. Alongside, other questions regarding family satisfaction and cases needing redo circumcision were also included in the questionnaire. Results: The number of participants were 1,118. Timing of circumcision most commonly was neonatal period, first year circumcision, then later throughout their life. Circumcisions were mostly performed in hospitals and carried out by pediatric surgeons. Complications of circumcisions were encountered in 6.9% cases and circumcision was not affected by the physician specialty, timing, place, or technique of circumcision. Conclusions: Ritual circumcision (circumcision in community) is the most common practice. Family counseling regarding postoperative care and sequelae is of utmost importance. Revising practice and audits on circumcision are to be encouraged.
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MMller, Kai. "Ritual Male Circumcision and Parental Authority." SSRN Electronic Journal, 2017. http://dx.doi.org/10.2139/ssrn.2985419.

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