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Artículos de revistas sobre el tema "Female circumcision"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 29 de julio de 2024

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1

Safitri, Nimas Dwi y Nur Maghfirah Aesthetika. "MAKNA KHITAN PEREMPUAN DALAM FILM PERTARUHANSEGMEN “UNTUK APA”". KANAL: Jurnal Ilmu Komunikasi 2, n.º 2 (1 de octubre de 2016): 169. http://dx.doi.org/10.21070/kanal.v2i2.297.

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Feminism is one of issues which always talked about. It is a reason for a young director like Nia Dinata in Kalyana Shira Films Production House makes some documenter films about woman (feminism). One of them is Pertaruhan. In this film, there is 4 segmens, and in the second segmen has title “Untuk Apa?” raises about female circumcision. In this segmen there are many symbols and signs which has hidden meanings. Semiotic used to reveal that denotation sign of female circumcisionin this film is as an implementation of syari’ah Islam. Connotative sign in this film is female circumcisionas a tradition and culture in society. They believe that female circumcisionis one of legitimate terms for being a Moslem. Myths in this film is an animism culture in society, people’s belief that female circumcisionable to decrease number of cheating in marriage and able to give more satisfy to her partner when doing intimate relationship.

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2

Hariyadi, Riski, Kholil Syu'aib y Mustiah RH. "Denda Adat Mengkhitan Anak Perspektif Hukum Islam (Studi di Desa Rambah Kecamatan Tanah Tumbuh Kabupaten Bungo)". NALAR FIQH: Jurnal Hukum Islam 1, n.º 1 (30 de junio de 2022): 13–29. http://dx.doi.org/10.30631/nf.v1i1.1273.

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This study aims to find out specifically the phenomenon of customary fines for children circumcising in Rambah Village, Tanah Tumbuh District, Bungo Regency and review the perspective of Islamic law on this phenomenon. This research is library research and field research, data collection method using interview, observation, and documentation. Data analysis went through three stages, namely data reduction, data presentation, conclusion drawing and verification. This study found that the customary fine practice of circumcising children in Rambah Village occurred because in the process of children circumcising it was considered to have violated twenty laws. Therefore, children circumcision in Rambah Village is subject to sanctions in the form of paying customary fines, the fines are in accordance with applicable customs. In Islam, circumcision is a matter of fitrah, whether male circumcision or female circumcision, there is no argument regarding fines when children circumcising. However, holding walimah circumcision in any form, it is permissible.

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3

Hariyadi, Riski, Kholil Syu'aib y Mustiah RH. "Denda Adat Mengkhitan Anak Perspektif Hukum Islam (Studi di Desa Rambah Kecamatan Tanah Tumbuh Kabupaten Bungo)". NALAR FIQH: Jurnal Hukum Islam 13, n.º 1 (30 de junio de 2022): 13–29. http://dx.doi.org/10.30631/nf.v13i1.1273.

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This study aims to find out specifically the phenomenon of customary fines for children circumcising in Rambah Village, Tanah Tumbuh District, Bungo Regency and review the perspective of Islamic law on this phenomenon. This research is library research and field research, data collection method using interview, observation, and documentation. Data analysis went through three stages, namely data reduction, data presentation, conclusion drawing and verification. This study found that the customary fine practice of circumcising children in Rambah Village occurred because in the process of children circumcising it was considered to have violated twenty laws. Therefore, children circumcision in Rambah Village is subject to sanctions in the form of paying customary fines, the fines are in accordance with applicable customs. In Islam, circumcision is a matter of fitrah, whether male circumcision or female circumcision, there is no argument regarding fines when children circumcising. However, holding walimah circumcision in any form, it is permissible.

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4

Shaw, Evelyn. "Female Circumcision". American Journal of Nursing 85, n.º 6 (junio de 1985): 684. http://dx.doi.org/10.2307/3425308.

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5

Shaw, Evelyn. "FEMALE CIRCUMCISION". AJN, American Journal of Nursing 85, n.º 6 (junio de 1985): 684–89. http://dx.doi.org/10.1097/00000446-198506000-00021.

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6

Reichert, Gail A. "Female Circumcision". AWHONN Lifelines 2, n.º 3 (junio de 1998): 28–34. http://dx.doi.org/10.1111/j.1552-6356.1998.tb01030.x.

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7

Erian, Mark M. S. y Judith T. W. Goh. "Female Circumcision". Australian and New Zealand Journal of Obstetrics and Gynaecology 35, n.º 1 (febrero de 1995): 83–85. http://dx.doi.org/10.1111/j.1479-828x.1995.tb01838.x.

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8

Shorten, Allison. "Female circumcision". Holistic Nursing Practice 9, n.º 2 (enero de 1995): 66–73. http://dx.doi.org/10.1097/00004650-199501000-00010.

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9

Brisson, Paul, Haroon Patel y Neil Feins. "Female circumcision". Journal of Pediatric Surgery 36, n.º 7 (julio de 2001): 1068–69. http://dx.doi.org/10.1053/jpsu.2001.24755.

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10

Parker, Melissa. "Rethinking female circumcision". Africa 65, n.º 4 (octubre de 1995): 506–23. http://dx.doi.org/10.2307/1161130.

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AbstractFemale circumcision is practised in more than twenty African countries as well as in a number of countries in the Middle East, and it has been estimated that at least 100 million females have been circumcised worldwide. It is striking, however, that much more concern has been expressed about female circumcision than about other operations or infections which adversely affect the reproductive health of women. In the academic arena, it is also interesting that gynaecologists, epidemiologists and anthropologists have tended to focus on a relatively small number of questions, and even these have rarely been investigated in any depth. This article focuses on the work of researchers from Europe and North America in order to show that intense emotions underlie this interest and concern. Amidst growing interest in the anthropology of emotions it is suggested that greater attention should be paid to understanding the source of these emotions and the way in which they influence fieldwork and data analysis. Until it is, our understanding of female circumcision will remain partial, as data will continue to be collected and interpreted in an inadequate way.

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11

Bhatti, S. A. "Points: Female circumcision". BMJ 291, n.º 6500 (5 de octubre de 1985): 974. http://dx.doi.org/10.1136/bmj.291.6500.974-f.

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12

Meniru, Godwin I. "Female genital mutilation (female circumcision)". BJOG: An International Journal of Obstetrics and Gynaecology 101, n.º 9 (septiembre de 1994): 832. http://dx.doi.org/10.1111/j.1471-0528.1994.tb11967.x.

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13

Jordan, J. A. "Female genital mutilation (female circumcision)". BJOG: An International Journal of Obstetrics and Gynaecology 101, n.º 2 (febrero de 1994): 94–95. http://dx.doi.org/10.1111/j.1471-0528.1994.tb13070.x.

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14

Strickland, Julie Lubker. "Female Circumcision/Female Genital Mutilation". Journal of Pediatric and Adolescent Gynecology 14, n.º 3 (agosto de 2001): 109–12. http://dx.doi.org/10.1016/s1083-3188(01)00086-9.

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15

Anis, Anisa, Pertiwi Perwiraningtyas y Sirli Mardianna Trishinta. "Cultural Practices of Female Circumcision". Care : Jurnal Ilmiah Ilmu Kesehatan 10, n.º 2 (30 de julio de 2022): 2016–226. http://dx.doi.org/10.33366/jc.v10i2.3459.

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

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16

Mohd Ithnin, Norazam Khair, Ishak Suliaman y Abdul Halim Ibrahim. "Violence against Women: Comparing Female Genital Mutilation and Female Circumcision in Malaysia". JURIS (Jurnal Ilmiah Syariah) 22, n.º 2 (15 de diciembre de 2023): 291. http://dx.doi.org/10.31958/juris.v22i2.10426.

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The United Nations (UN) General Assembly resolution on 20 December 2012 declared female genital mutilation (FGM) illegal and a violation of women's rights. This declaration was made following the World Health Organization's (WHO) call to eradicate FGM in 1997. The prohibition includes all forms of mutilating, harming, or causing pain to the female genitalia. The female circumcision practice in Malaysia is also categorized as FGM by the United Nations Human Rights (UNHR) at the Convention on the Elimination of All Forms of Discrimination against Women (CEDAW) in 2018. In light of these developments, this qualitative study examines and compares the true nature and concepts of FGM and the female circumcision practice from the perspective of Al-Sunnah Al-Nabawiyyah. Documentation was employed for data collection, analysis, and interpretation. The findings reveal a significant divergence between FGM and female circumcision. Female circumcision is more similar to the aesthetic surgery of the female genitalia, known as clitoral hood reduction, which can enhance women's sexuality. In conclusion, female circumcision in Malaysia is not a torturous act that violates women's rights, but rather a safe practice following Islamic law. This study also proposes a comprehensive research initiative aimed at formulating secure and Sharia-compliant protocols for female circumcision.

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17

Rosyidah, Ida y Joharotul Jamilah. "Habitus and Cultural Reproduction of Female Circumcision in Muslim Community of Sumenep". Society 10, n.º 1 (30 de junio de 2022): 240–54. http://dx.doi.org/10.33019/society.v10i1.130.

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

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18

ABU-SAHLIEH, SAMI A. ALDEEB. "Male Circumcision/Female Circumcision: Is There Any Difference?" Matatu 37, n.º 1 (2008): 1–49. http://dx.doi.org/10.1163/9789042030619_002.

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19

Abbas, Afifi Fauzi y Mona Eliza. "SUNAT PEREMPUAN DALAM PERSPEKTIF FIKIH". FUADUNA : Jurnal Kajian Keagamaan dan Kemasyarakatan 2, n.º 1 (22 de agosto de 2019): 10. http://dx.doi.org/10.30983/fuaduna.v2i1.2022.

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<em>In 2008 the MUI issued a fatwa related to female circumcision, namely fatwa number 94 "Fatwa on Prohibition of Circumcision Against Women", which states that the legal status of female circumcision is makrumah, something that is considered good and recommended. In many studies it was found that female circumcision is just a tradition, not a religious order. In Indonesia, 28% of female circumcision practices are only symbolic, 49% are done in the form of slicing or stabbing and 22% in the form of cutting. This means that 71% of the practice leads to endangering women, mainly because it is not carried out by medical personnel and uses tools that are not sterile. The Hanafi, Maliki and Hanbali schools place women's circumcision laws in the sunnah or makrumah / glory laws for women. The Syafii School believes that female circumcision is obligatory as a law for men. Although the various Islamic scholars have different opinions about the law of female circumcision, none of them prohibits the practice of female circumcision.</em>

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20

Burton, Mike. "AIDS and Female Circumcision". Science 231, n.º 4743 (14 de marzo de 1986): 1236. http://dx.doi.org/10.1126/science.231.4743.1236.b.

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21

Burton, Mike. "AIDS and Female Circumcision". Science 231, n.º 4743 (14 de marzo de 1986): 1236. http://dx.doi.org/10.1126/science.231.4743.1236-b.

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22

Burton, M. "AIDS and female circumcision". Science 231, n.º 4743 (14 de marzo de 1986): 1236. http://dx.doi.org/10.1126/science.3945821.

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23

Dimond, Bridgit. "Step 37: Female circumcision". British Journal of Midwifery 10, n.º 1 (enero de 2002): 24. http://dx.doi.org/10.12968/bjom.2002.10.1.10046.

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24

Rich, Vera. "Egypt against female circumcision". Lancet 344, n.º 8930 (octubre de 1994): 1146. http://dx.doi.org/10.1016/s0140-6736(94)90641-6.

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25

Njeru, Enos H. N. "Female circumcision in Kenya". Journal of Clinical Epidemiology 50 (enero de 1997): S42. http://dx.doi.org/10.1016/s0895-4356(97)87305-2.

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26

Baker, Cathy A., George J. Gilson, Maggie D. Vill y Luis B. Curet. "Female circumcision: Obstetric issues". American Journal of Obstetrics and Gynecology 169, n.º 6 (diciembre de 1993): 1616–18. http://dx.doi.org/10.1016/0002-9378(93)90448-r.

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27

Chen, Grace, Sejal P. Dharia, Michael P. Steinkampf y Sharon Callison. "Infertility from female circumcision". Fertility and Sterility 81, n.º 6 (junio de 2004): 1692–94. http://dx.doi.org/10.1016/j.fertnstert.2004.01.024.

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28

Boyle, Elizabeth Heger. "Female Circumcision: Multicultural Perspectives". Journal of Women, Politics & Policy 30, n.º 4 (diciembre de 2009): 381–83. http://dx.doi.org/10.1080/15544770903269321.

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29

BURTON, M. "AIDS and Female Circumcision". Science 231, n.º 4743 (14 de marzo de 1986): 1236. http://dx.doi.org/10.1126/science.231.4743.1236-a.

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30

Jafri, Gui Joya. "The Female Circumcision Controversy". American Journal of Islam and Society 19, n.º 4 (1 de octubre de 2002): 128–31. http://dx.doi.org/10.35632/ajis.v19i4.1903.

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Female circumcision is a highly contested "tradition" practiced in many parts of the world, particularly Africa. International human rights campaigns refer to the practice as "female genital mutilation" (FGM) and seek to eliminate it; its practitioners tend to defend it even after it has been declared illegal. Within this charged environment, Ellen Gruenbaum has undertaken the difficult task of examining the controversy from a more culturally sensitive perspective based on her years of fieldwork in Sudan. In many respects, her attempt to present the issue's multiple sides is successful. Using ethnographic description, she explores the range of factors giving this practice its importance, from socioeconomic to aesthetic, while also suggesting why and how there are more appropriate means to alter, reduce, and eradicate the practice. In accordance with her list of influencing factors, Gruenbaum thematically divides her chapters into such sections as "patriarchy," "marriage and morality," and "ethnicity." However, the ethnographic passages within are crucial to the book, because they show the humanity of those involved and help explain the contexts and circumstances of women's lives outside their objectified status as "victims of tradition." Also noteworthy is her support of advocacy for change, using ethnography to promote activism that is sensitive to and respectful of the needs of those affected. She repeatedly emphasizes the need to address poverty and women's basic needs as more effective means to move forward, rather than focusing on circumcision in isolation ...

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31

Hamilton, J. "UN condemns female circumcision". BMJ 314, n.º 7088 (19 de abril de 1997): 1145. http://dx.doi.org/10.1136/bmj.314.7088.1145g.

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32

Wiswell, Thomas E., Robert W. Enzenauer, Mark E. Holton, J. Devn Cornish y Charles T. Hankins. "Declining Frequency of Circumcision: Implications for Changes in the Absolute Incidence and Male to Female Sex Ratio of Urinary Tract Infections in Early Infancy". Pediatrics 79, n.º 3 (1 de marzo de 1987): 338–42. http://dx.doi.org/10.1542/peds.79.3.338.

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The results of an investigation examining the circumcision frequency rate and its effect on the incidence of urinary tract infections in a large, widely dispersed population base during the 10-year period since the 1975 report of the American Academy of Pediatrics Ad Hoc Task Force on Circumcision are reported. Our study population included the 427,698 infants born in all United States Army hospitals, worldwide, from Jan 1, 1975, through Dec 31, 1984. There was an initial plateau in the circumcision frequency rate at approximately 85% during the first 4 years of the study period. In the subsequent 6 years there was a steady, significant decrease (P < .001) of 1.4% to 4.0% per year through 1984, when the circumcision frequency rate reached its nadir of 70.5%. There was a concomitant increase in the total number of urinary tract infections among male infants (P < .02) as the circumcision rate declined. This increase was due to the increase in the overall number of uncircumcised boys (who had a greater than 11-fold increased infection rate compared with circumcised boys). During the first half of the study period, there was a female predominance for urinary tract infections from birth onward. As the number of circumcised boys decreased (with a resultant increase in the total number of boys with infection), the male to female ratio of urinary tract infections during the first 3 months of life reversed, reflecting a movement toward a male predominance for infection in early infancy. This is the first, well-documented report of a decreasing rate of circumcisions performed on the American male population. We conclude that the number of urinary tract infections in male infants, as well as the male to female sex ratio, is affected by the circumcision practices of the population examined.

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33

van den Brink, Marjolein y Jet Tigchelaar. "Shaping Genitals, Shaping Perceptions". Netherlands Quarterly of Human Rights 30, n.º 4 (diciembre de 2012): 417–45. http://dx.doi.org/10.1177/016934411203000404.

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Human rights claim universal validity, which implies that bias in their applicability as well as in their application should be avoided. From this perspective it is rather remarkable that female circumcision is a major cause for human rights concerns, whereas male circumcision is rarely addressed in the context of human rights. This raises the question whether practices of female circumcision are really that different from forms of male circumcision. There is at least some evidence that there are more similarities between male and female circumcision than commonly perceived. Taking this as a starting point, on the basis of facts, figures and rationales, we distinguish three types of circumcision: the ‘African’, the ‘American’ and the ‘Abrahamic’ type. Whereas male circumcision may fulfil the characteristics of any of these three types, female circumcision seems to fit only the African type. The typology allows for an analysis of the frames used in the debate to justify or delegitimise male and female circumcision. Frames that feature in the debates on male circumcision are a ‘medical/health frame’ and a ‘cultural/religious frame’, both with an ‘accessory human rights frame’. The debate on female circumcision (mostly referred to as female genital mutilation or FGM), on the other hand, is predominantly a ‘women's rights frame’. The differences in normative framing as well as the consequences thereof for the human rights protection of men and women do not seem entirely justified by the differences between the practices of male and female circumcision. We discuss three forms of bias – related to culture, religion and to gender – that may help explain the diverging normative framings. Irrespective of one's normative assessment of the compatibility of circumcision practices with human rights norms, the universality claim of human rights requires the application of the same standards to similar practices, regardless of sex.

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34

Hayford, Sarah R. "Conformity and Change: Community Effects on Female Genital Cutting in Kenya". Journal of Health and Social Behavior 46, n.º 2 (junio de 2005): 121–40. http://dx.doi.org/10.1177/002214650504600201.

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In this article, I analyze women's decisions to have their daughters circumcised based on data from 7,873 women in Kenya collected in the 1998 Kenya Demographic and Health Survey. I use multilevel models to assess the degree to which women's decisions are correlated with the decisions of other women in their community, in addition to studying the effects of socioeconomic characteristics measured at both the individual and community levels. I find some support for modernization theories, which argue that economic development leads to gradual erosion of the practice of female circumcision. However, more community-level variation is explained by the convention hypothesis, which proposes that the prevalence of female circumcision will decline rapidly once parents see that a critical mass of other parents have stopped circumcising their daughters. I also find substantial variation among different ethnic groups in the pace and onset of the decline of female genital cutting.

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35

Ramli, Lanny. "Legal Perspective of Female Circumcision: Study of Woman Rights to access Information of Sexual Health in Indonesian and Somalia". Revista Jurídica da UFERSA 4, n.º 8 (30 de diciembre de 2020): 19–37. http://dx.doi.org/10.21708/issn2526-9488.v4.n8.p19-37.2020.

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

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36

Khalid, Salleha, Suhaila Sanip, Rafida Hanim Mokhtar, Maizatul Azma Masri, Mohd Shamsir Muhammad Aris, Muhammad Riduan Wan Deraman y Nuurain Amirah Mohd Razi. "The Study of Knowledge, Attitude and Practice towards Female Circumcision among Female Patients at O&G Outpatient Department, Hospital Ampang, Selangor, Malaysia". Ulum Islamiyyah 21 (31 de julio de 2017): 15–24. http://dx.doi.org/10.33102/uij.vol21no0.22.

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Female circumcision in Malaysia involves drawing a drop of blood and causing brief pain by nicking the tip of the clitoris or prepuce with a pen-knife or sharp tools. The objective of this paper is to assess the knowledge, attitude, and practice of female circumcision among patients who attended the outpatient Obstetrics and Gynaecology clinic in Hospital Ampang. A cross-sectional questionnaire study using sequential sampling of patients aged > 18-year-old attending the clinic. 80% (315) thought circumcision was performed mainly for religious reasons. The perceived benefits include control of sexual desire among women 78% (111). Responding to the question “would you circumcise your daughter”, 97% (380) said they would. There was no significance correlation between respondents being circumcised and their views on having their daughters circumcised (correlation coefficient, r=0.2693). 94.3% (379) believed that circumcision had no complications. 79% (318) of the respondents chose to have the circumcision between 0-6 months. 73% (293) chose a medical doctor as the preferred person to do the circumcision. 72% (289) of the respondents stated that they did not actually know how circumcision is performed. 63% (62) of the non-Muslims had never heard of female circumcision. Although there is no specific statement in the Al-Quran to validate such a practice, majority performed circumcision based on religious grounds. Cultural influence may play a role in why and how circumcision is performed as the practice varies between communities and countries. A medical doctor is the preferred person to perform circumcision although there is no formal training for such a practice and in some countries, it is illegal. Despite wanting to have their daughters circumcised, only few mothers knew how exactly it is done.

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37

Elseesy, W. R. "Female circumcision in non-Muslim females in Africa". African Journal of Urology 20, n.º 2 (junio de 2014): 102–3. http://dx.doi.org/10.1016/j.afju.2013.07.001.

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38

Mohd Ithnin, Norazam Khair, Ishak Suliaman y Abdul Halim Ibrahim. "POLEMIK AMALAN KHITĀN WANITA DI MALAYSIA MENURUT PERSPEKTIF ISLAM: SUATU KAJIAN AWAL". Jurnal Fiqh 20, n.º 1 (30 de junio de 2023): 61–92. http://dx.doi.org/10.22452/fiqh.vol20no1.3.

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

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Amin, Ibnu. "KHITAN WANITA PERSPEKTIF MEDIS DAN HUKUM ISLAM". Jurnal AL-AHKAM 13, n.º 2 (3 de febrero de 2023): 1–22. http://dx.doi.org/10.15548/alahkam.v13i2.4974.

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

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Gottlieb, Alma. "The Female Circumcision Controversy: An Anthropological Perspective:The Female Circumcision Controversy: An Anthropological Perspective." American Anthropologist 105, n.º 3 (septiembre de 2003): 652–54. http://dx.doi.org/10.1525/aa.2003.105.3.652.

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Alhadar, Sofyan, Lisda Van Gobel, Rukiah Nggilu, Yayan Sahi y Sukirman H. Ali. "ANALISIA KEBIJAKAN PERMENKES NOMOR 6 TAHUN 2014 LARANGAN MONGUBINGO: PERSPPEKTIF TRADISI MASYARAKAT ADAT DI KABUPATEN GORONTALO". Publik: Jurnal Manajemen Sumber Daya Manusia, Administrasi dan Pelayanan Publik 9, n.º 3 (24 de agosto de 2022): 536–45. http://dx.doi.org/10.37606/publik.v9i3.436.

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This study aims to examine the prohibition of female circumcision involving the World Helth Organization (WHO) and the National Commission on Women. Where the organization gives legitimacy that female circumcision violates Human Rights. The methods used in this study are qualitative and descriptive research methods. For the location of the study was carried out in Gorontalo Regency. The results showed that the implementation of female circumcision in Gorontalo did not conflict with juridical law in terms of the procedure for implementing female circumcision as stated in the regulation of the Minister of Health of the Republic of Indonesia No. 6 of 2014. In addition, the factor that makes female circumcision mandatory for indigenous peoples in Gorontalo Regency, namely the belief that female circumcision ( Mongubingo) can suppress sexual desire, behavior, and sturdiness in maintaining Islamic law. now. Dnature this is the purpose of female circumcision is actually to regulate the order in religious values, customs and norms that apply to societya as well as the practice of beliefs and symbols of greatness of traditions oriented towards the Custom of serendikan syarak, syarak bersendikan kitabullah (ASQ).

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42

Atu Setiati, Aziz Muslim y Farhana Sabri. "The Polemic of Female Circumcision in Garut West Java Indonesia: Clash of Culture and Regional Policy". Fikri : Jurnal Kajian Agama, Sosial dan Budaya 8, n.º 1 (22 de junio de 2023): 69–81. http://dx.doi.org/10.25217/jf.v8i1.2672.

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Female circumcision remains a social issue in Muslim society, along with the rise of gender-based violence cases in Indonesia. It has became rather a polemic after regional policy on that matter was issued inconsistently. This study aimed to determine the polemic of female circumcision in Garut Regency based on cultural and regional policy analysis. The study utilized qualitative method with an ethnographic approach. The data taken were based on primary data and secondary data. Data collection techniques used were interviews and literature that supports the research. The results obtained in this study are that the polemic about female circumcision occurs because of differences in views based on fatwa so that society constructs female circumcision subjectively. Differences in the belief in the concept of female circumcision, which has become a culture in society, and the different techniques or processes for implementing female circumcision have resulted in the development of perceptions of female circumcision. The inconsistency of the policies of the Minister of Health Regulations makes the community have a bias towards pros and cons by the paradigm of religious leaders, parents, gender activists, and health workers.

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43

Ramli, Lanny. "Legal perspective of female circumcision: study of woman rights to access information of sexual health in Indonesian knowledge". Research, Society and Development 9, n.º 11 (8 de noviembre de 2020): e1649116698. http://dx.doi.org/10.33448/rsd-v9i11.6698.

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Female circumcision is a controversial practice in some countries, including Indonesia. This study aims to know the implication of female circumcision in Indonesia, especially in Situbondo, Surabaya and Bangkalan. Quantitative methodology is used as the methodology, while the samples are taken through random sampling and given questionnaire and interview. The finding showed that most women are still does not know about the function of female circumcision, they only following the tradition within their community. The patriarchy culture that view woman as a lower creature makes woman cannot get her right in asking about reproductive health. It even considered as taboo and unnecessary. Female circumcision that firstly legalized by the Health Minister is now prohibited due to health problem. Therefore, female circumcision is no longer legal in Indonesia.

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Lunde, Ingvild Bergom, Mona-Iren Hauge, Ragnhild Elise Brinchmann Johansen y 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, n.º 5 (8 de enero de 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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45

Ithnin, Norazam Khair Mohd, Ishak Suliaman y Abdul Halim Ibrahim. "Re-evaluating the Authenticity of Hadith on the Shariah Ruling of Female Circumcision in Malaysia". Al-Bayan: Journal of Qur'an and Hadith Studies 21, n.º 2 (19 de julio de 2023): 217–42. http://dx.doi.org/10.1163/22321969-20230133.

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

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46

Violent, Violent y Sopiah Sopiah. "Pemberdayaan Masyarakat Dalam Pelaksanaan Sunat Perempuan Pada Anak di Kelurahan Ladang Bambu Kecamatan Medan Tuntungan". Journal of Community Development 3, n.º 2 (20 de diciembre de 2022): 272–76. http://dx.doi.org/10.47134/comdev.v3i2.231.

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

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LARSEN, ULLA. "THE EFFECTS OF TYPE OF FEMALE CIRCUMCISION ON INFERTILITY AND FERTILITY IN SUDAN". Journal of Biosocial Science 34, n.º 3 (julio de 2002): 363–77. http://dx.doi.org/10.1017/s0021932002003632.

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This study explores the association between type of female circumcision and infertility and fertility in Sudan using the 1989–90 Demographic and Health Survey. It is hypothesized that women with either Pharaonic or Intermediate circumcision would have higher infertility and lower fertility compared with women with Sunna circumcision, and that uncircumcised women would have the lowest infertility and highest fertility of the three groups. This hypothesis, a widely held assumption, proved to be largely incorrect. Though women with Pharaonic or Intermediate circumcision did have a higher prevalence of primary infertility than uncircumcised women, women with Sunna circumcision had even lower rates of primary infertility compared with uncircumcised women. This pattern prevailed in multivariate models controlling for confounding variables, where women with Pharaonic or Intermediate circumcision had significantly higher primary infertility. Moreover, though women with Pharaonic or Intermediate circumcision also had the highest prevalence of secondary infertility, once confounding covariates were controlled in multivariate models, there was no significant difference among the three groups of women. With respect to fertility, the total fertility rate was 7·6 for women with Pharaonic or Intermediate circumcision, 8·1 for women with Sunna circumcision and 8·3 for uncircumcised women. Differences in fertility were found to be insignificant when covariates were controlled. The multivariate models were estimated using logistic regression. In conclusion, Pharaonic or Intermediate circumcision may be associated with higher primary infertility while there was no evidence suggesting that either secondary infertility or fertility was associated with a woman’s circumcision status.

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Watkins, Dorothea C., Jeanette M. Bushnell, Sandra Kamenir, Ayesha Rashid, Nayeem M. Farukhi y Marcia Plant Jackson. "Readers React to 'Female Circumcision'". American Journal of Nursing 85, n.º 8 (agosto de 1985): 868. http://dx.doi.org/10.2307/3425326.

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Slack, Alison T. "Female Circumcision: A Critical Appraisal". Human Rights Quarterly 10, n.º 4 (noviembre de 1988): 437. http://dx.doi.org/10.2307/761916.

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WATKINS, DOROTHEA C., JEANETTE M. BUSHNELL, SANDRA KAMENIR, AYESHARASHID, PA NAYEEM M. FARUKHI y MARCIA PLANT JACKSON. "READERS REACT TO 'FEMALE CIRCUMCISION'". AJN, American Journal of Nursing 85, n.º 8 (agosto de 1985): 868. http://dx.doi.org/10.1097/00000446-198508000-00009.

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