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Автор: Grafiati

Опубліковано: 4 червня 2021

Оновлено: 3 березня 2023

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1

Safitri, Nimas Dwi, and Nur Maghfirah Aesthetika. "MAKNA KHITAN PEREMPUAN DALAM FILM PERTARUHANSEGMEN “UNTUK APA”." KANAL: Jurnal Ilmu Komunikasi 2, no. 2 (October 1, 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.

2

Shaw, Evelyn. "Female Circumcision." American Journal of Nursing 85, no. 6 (June 1985): 684. http://dx.doi.org/10.2307/3425308.

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3

Shaw, Evelyn. "FEMALE CIRCUMCISION." AJN, American Journal of Nursing 85, no. 6 (June 1985): 684–89. http://dx.doi.org/10.1097/00000446-198506000-00021.

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4

Reichert, Gail A. "Female Circumcision." AWHONN Lifelines 2, no. 3 (June 1998): 28–34. http://dx.doi.org/10.1111/j.1552-6356.1998.tb01030.x.

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5

Erian, Mark M. S., and Judith T. W. Goh. "Female Circumcision." Australian and New Zealand Journal of Obstetrics and Gynaecology 35, no. 1 (February 1995): 83–85. http://dx.doi.org/10.1111/j.1479-828x.1995.tb01838.x.

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6

Shorten, Allison. "Female circumcision." Holistic Nursing Practice 9, no. 2 (January 1995): 66–73. http://dx.doi.org/10.1097/00004650-199501000-00010.

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7

Brisson, Paul, Haroon Patel, and Neil Feins. "Female circumcision." Journal of Pediatric Surgery 36, no. 7 (July 2001): 1068–69. http://dx.doi.org/10.1053/jpsu.2001.24755.

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8

Hariyadi, Riski, Kholil Syu'aib, and Mustiah RH. "Denda Adat Mengkhitan Anak Perspektif Hukum Islam (Studi di Desa Rambah Kecamatan Tanah Tumbuh Kabupaten Bungo)." NALAR FIQH: Jurnal Hukum Islam 1, no. 1 (June 30, 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.

9

Hariyadi, Riski, Kholil Syu'aib, and Mustiah RH. "Denda Adat Mengkhitan Anak Perspektif Hukum Islam (Studi di Desa Rambah Kecamatan Tanah Tumbuh Kabupaten Bungo)." NALAR FIQH: Jurnal Hukum Islam 13, no. 1 (June 30, 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.

10

Parker, Melissa. "Rethinking female circumcision." Africa 65, no. 4 (October 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.

11

Bhatti, S. A. "Points: Female circumcision." BMJ 291, no. 6500 (October 5, 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, no. 9 (September 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, no. 2 (February 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, no. 3 (August 2001): 109–12. http://dx.doi.org/10.1016/s1083-3188(01)00086-9.

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15

Anis, Anisa, Pertiwi Perwiraningtyas, and Sirli Mardianna Trishinta. "Cultural Practices of Female Circumcision." Care : Jurnal Ilmiah Ilmu Kesehatan 10, no. 2 (July 30, 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.

16

ABU-SAHLIEH, SAMI A. ALDEEB. "Male Circumcision/Female Circumcision: Is There Any Difference?" Matatu 37, no. 1 (2008): 1–49. http://dx.doi.org/10.1163/9789042030619_002.

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17

Burton, Mike. "AIDS and Female Circumcision." Science 231, no. 4743 (March 14, 1986): 1236. http://dx.doi.org/10.1126/science.231.4743.1236.b.

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18

Burton, Mike. "AIDS and Female Circumcision." Science 231, no. 4743 (March 14, 1986): 1236. http://dx.doi.org/10.1126/science.231.4743.1236-b.

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19

Burton, M. "AIDS and female circumcision." Science 231, no. 4743 (March 14, 1986): 1236. http://dx.doi.org/10.1126/science.3945821.

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20

Dimond, Bridgit. "Step 37: Female circumcision." British Journal of Midwifery 10, no. 1 (January 2002): 24. http://dx.doi.org/10.12968/bjom.2002.10.1.10046.

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21

Rich, Vera. "Egypt against female circumcision." Lancet 344, no. 8930 (October 1994): 1146. http://dx.doi.org/10.1016/s0140-6736(94)90641-6.

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22

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

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23

Baker, Cathy A., George J. Gilson, Maggie D. Vill, and Luis B. Curet. "Female circumcision: Obstetric issues." American Journal of Obstetrics and Gynecology 169, no. 6 (December 1993): 1616–18. http://dx.doi.org/10.1016/0002-9378(93)90448-r.

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24

Chen, Grace, Sejal P. Dharia, Michael P. Steinkampf, and Sharon Callison. "Infertility from female circumcision." Fertility and Sterility 81, no. 6 (June 2004): 1692–94. http://dx.doi.org/10.1016/j.fertnstert.2004.01.024.

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25

Boyle, Elizabeth Heger. "Female Circumcision: Multicultural Perspectives." Journal of Women, Politics & Policy 30, no. 4 (December 2009): 381–83. http://dx.doi.org/10.1080/15544770903269321.

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26

BURTON, M. "AIDS and Female Circumcision." Science 231, no. 4743 (March 14, 1986): 1236. http://dx.doi.org/10.1126/science.231.4743.1236-a.

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27

Jafri, Gui Joya. "The Female Circumcision Controversy." American Journal of Islam and Society 19, no. 4 (October 1, 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 ...

28

Hamilton, J. "UN condemns female circumcision." BMJ 314, no. 7088 (April 19, 1997): 1145. http://dx.doi.org/10.1136/bmj.314.7088.1145g.

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29

Abbas, Afifi Fauzi, and Mona Eliza. "SUNAT PEREMPUAN DALAM PERSPEKTIF FIKIH." FUADUNA : Jurnal Kajian Keagamaan dan Kemasyarakatan 2, no. 1 (August 22, 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>

30

Elseesy, W. R. "Female circumcision in non-Muslim females in Africa." African Journal of Urology 20, no. 2 (June 2014): 102–3. http://dx.doi.org/10.1016/j.afju.2013.07.001.

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31

Wiswell, Thomas E., Robert W. Enzenauer, Mark E. Holton, J. Devn Cornish, and 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, no. 3 (March 1, 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.

32

Hayford, Sarah R. "Conformity and Change: Community Effects on Female Genital Cutting in Kenya." Journal of Health and Social Behavior 46, no. 2 (June 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.

33

van den Brink, Marjolein, and Jet Tigchelaar. "Shaping Genitals, Shaping Perceptions." Netherlands Quarterly of Human Rights 30, no. 4 (December 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.

34

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, no. 8 (December 30, 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.

35

Khalid, Salleha, Suhaila Sanip, Rafida Hanim Mokhtar, Maizatul Azma Masri, Mohd Shamsir Muhammad Aris, Muhammad Riduan Wan Deraman, and 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 (July 31, 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.

36

Gottlieb, Alma. "The Female Circumcision Controversy: An Anthropological Perspective:The Female Circumcision Controversy: An Anthropological Perspective." American Anthropologist 105, no. 3 (September 2003): 652–54. http://dx.doi.org/10.1525/aa.2003.105.3.652.

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37

Alhadar, Sofyan, Lisda Van Gobel, Rukiah Nggilu, Yayan Sahi, and 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, no. 3 (August 24, 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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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, no. 11 (November 8, 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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Watkins, Dorothea C., Jeanette M. Bushnell, Sandra Kamenir, Ayesha Rashid, Nayeem M. Farukhi, and Marcia Plant Jackson. "Readers React to 'Female Circumcision'." American Journal of Nursing 85, no. 8 (August 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, no. 4 (November 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, and MARCIA PLANT JACKSON. "READERS REACT TO 'FEMALE CIRCUMCISION'." AJN, American Journal of Nursing 85, no. 8 (August 1985): 868. http://dx.doi.org/10.1097/00000446-198508000-00009.

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Abusharaf, Rogaia Mustafa. "Female Circumcision Goes Beyond Feminism." Anthropology News 41, no. 3 (March 2000): 17–18. http://dx.doi.org/10.1111/an.2000.41.3.17.

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Kandil, Mohamed. "Female circumcision: Limiting the harm." F1000Research 1 (November 8, 2012): 23. http://dx.doi.org/10.12688/f1000research.1-23.v2.

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Objective: To review the strength of evidence that links many health hazards to female genital cutting.Material and methods: Literature search in Medline/Pubmed and Google scholar.Results: Female genital cutting is still practiced secretly in both underdeveloped and developed countries due to prevailing strong traditional beliefs. There is insufficient evidence to support the claims that genital cutting is a harmful procedure if performed by experienced personnel in a suitable theatre with facilities for pain control and anesthesia. Cutting, however, is advised not to go beyond type I.Conclusion: Law makers around the globe are invited to review the legal situation in relation to female genital cutting. Proper counseling of parents about possible risks is a must in order to make informed decision about circumcising their daughters. The procedure should be offered to parents who insist on it; otherwise, they will do it illegally, exposing their daughters to possible complications.

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Douglas, John H. "FEMALE CIRCUMCISION: PERSISTENCE AMID CONFLICT." Health Care for Women International 19, no. 6 (October 1998): 477–79. http://dx.doi.org/10.1080/073993398246043.

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McGarrahan, Peggy. "The Violence in Female Circumcision." Medical Anthropology Quarterly 5, no. 3 (September 1991): 269–70. http://dx.doi.org/10.1525/maq.1991.5.3.02a00060.

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Renshaw, Domeena C. "Male and Female Circumcision Today." Family Journal 14, no. 3 (June 5, 2006): 283–85. http://dx.doi.org/10.1177/1066480706287894.

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Kaler, Amy. "African Perspectives on Female Circumcision." Canadian Journal of African Studies / Revue canadienne des études africaines 43, no. 1 (January 2009): 178–83. http://dx.doi.org/10.1080/00083968.2010.9707590.

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Larsen, U., and F. E. Okonofua. "Female circumcision and obstetric complications." International Journal of Gynecology & Obstetrics 77, no. 3 (June 2002): 255–65. http://dx.doi.org/10.1016/s0020-7292(02)00028-0.

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Morris, Rita. "The Culture of Female Circumcision." Advances in Nursing Science 19, no. 2 (December 1996): 43–53. http://dx.doi.org/10.1097/00012272-199612000-00006.

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Elchalal, U., B. Ben-Ami, and A. Brzezinski. "Female circumcision: the peril remains." BJU International 83, S1 (May 27, 2002): 103–8. http://dx.doi.org/10.1046/j.1464-410x.1999.0830s1103.x.

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