Journal articles: 'Female circumcision'

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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.

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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.

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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.

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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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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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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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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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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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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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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.

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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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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.

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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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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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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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Mohd Ithnin, Norazam Khair, Ishak Suliaman, and Abdul Halim Ibrahim. "Violence against Women: Comparing Female Genital Mutilation and Female Circumcision in Malaysia." JURIS (Jurnal Ilmiah Syariah) 22, no. 2 (December 15, 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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Ismā'īl, Girigisu Mas'ūd. "THE RIGHT PATH TO FEMALE CIRCUMCISION IN ISLᾹM". Nigeria Association of Teachers of Arabic and Islamic Studies (NATAIS) 23 (1 вересня 2020): 75–89. https://doi.org/10.5281/zenodo.7945628.

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The issue of female circumcision has attracted polemics in the contemporary period. While it is a practice that has existed from time immemorial in many cultures and traditions, it has become a matter of medical concern in the recent times. It is now being discussed as Female Genital Mutilation and its being challenged at various levels. This study, therefore, aims at establishing the position of the female circumcision in Islam with respect to the right of women under human rights and with a view to ascertaining the position of Islam on it. The method adopted by the study includes the review of relevant literature and oral interviews with some scholars and experts in the medical field. Findings show that female circumcision is not compulsory in Islam unlike that of the male which is emphatically stated by the Islamic law. The study concludes that since female circumcision is not a compulsory tradition in Islam, it will be out of place to enforce circumcision on female children.  

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Rosyidah, Ida, and Joharotul Jamilah. "Habitus and Cultural Reproduction of Female Circumcision in Muslim Community of Sumenep." Society 10, no. 1 (June 30, 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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Alifah, Rafidha Nur, Alfiana Ainun Nisa, Efa Nugroho, and Dwi Yunanto Hermawan. "Female Genital Mutilation (FGM) in Indonesia: Systematic Review." Media Publikasi Promosi Kesehatan Indonesia (MPPKI) 7, no. 11 (November 11, 2024): 2631–37. http://dx.doi.org/10.56338/mppki.v7i11.6165.

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Introduction: Indonesia is the third largest country that carries out female circumcision. As many as 51.2% of girls aged 0-11 years have undergone female circumcision. Female Genital Mutilation (FGM) or female circumcision is a dangerous traditional practice that still occurs in Indonesia, which has caused pros and cons among the community even though, based on scientific studies, female circumcision has been proven to have no health benefits. Female circumcision has even been banned by law and opposed by international health organizations. Objective: The study aims to identify factors influencing female circumcision in Indonesia, focusing on the Social Determinant and Health theory. Method: This study is a systematic review that collects several studies according to the PRISMA guidelines. Using relevant keywords, studies were obtained from various databases, such as Garuda, Google Scholar, and Semantic Scholar. Studies were collected from June to July 2024. Result: From 2.254 articles found, ten articles were selected for further analysis. Factors such as maternal age, maternal education, knowledge, culture/tradition, beliefs, family support, and sources of information also influence the practice of circumcision in female children. Conclusion: Female circumcision is a dangerous traditional practice that is still carried out today due to the culture and beliefs of the local community, which are still strong and believe that female circumcision must be carried out on their daughters.

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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>

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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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Novia Renata Kiaymodjo, Hafizha Alya Kusumaningtyas, Rasnun Ruslan, Irawati Ipa, Cindy Fahrani Cuyuw, and Atik Sunarmi. "Faktor Resiko Sunat pada Perempuan." Protein : Jurnal Ilmu Keperawatan dan Kebidanan. 2, no. 3 (July 30, 2024): 277–83. https://doi.org/10.61132/protein.v2i3.652.

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Female Genital Mutilation and Injury (FGM) or female circumcision is an old practice that is still widely practiced in various parts of the world, including Indonesia. Female circumcision is a process of removing or cutting half or all of the clitoris (clitoridectomy), removing the clitoris and half or all of the labia minora (excision), or cutting some or all of the extero-genital (outer genitals) by sewing or narrowing the vaginal area (infibulation). Female circumcision currently has no medical indication and has not been proven to have health benefits. Female circumcision is still widely practiced for various reasons, both cultural traditions and religious recommendations. The purpose of this study was to determine the risk factors for female circumcision. Research methods: This type of research uses a scooping review to identify literature in depth and comprehensively obtained from various sources with various research methods and interest in the research topic. Results: The results of this study state that female circumcision has several risk factors including bleeding, bacterial infection, can cause trauma and shock and reduce sexual sensitivity and libido. Female circumcision is just a tradition or culture in society where the act has no benefits and health basis. It is expected that monitoring of female circumcision or the practice of circumcision and seeking the latest information on circumcision in girls will be carried out in order to maintain the health of the community.

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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.

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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 &lt; .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 &lt; .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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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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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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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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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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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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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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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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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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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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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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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 ...

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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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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.

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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.

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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.

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Violent, Violent, and Sopiah Sopiah. "Factors Influencing the Occurrence of Female Circumcision in Children in Ladang Bambu Village Medan Tuntungan Subdistrict." Healthy-Mu Journal 8, no. 1 (June 30, 2024): 48–53. https://doi.org/10.35747/hmj.v8i1.940.

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The practice of female circumcision is a tradition that has long been known in society and is recognized by religions in the world such as Judaism, Islam and some Christian followers. Circumcision procedures are usually performed as an act when boys are approaching puberty, but in some regions in Indonesia such as Madura, Java, Sumatra and other regions circumcision is also performed on girls. The purpose of this study was to identify the factors that influence the occurrence of female circumcision in children in Ladang Bambu Village, Medan Tuntungan Subdistrict, 2011. The research design used in this study was descriptive with purposive sampling method with 62 respondents. From the results obtained, the characteristics of respondents showed that the majority were aged 26-30 years (38.7%), the most ethnicity was Javanese, namely 59 respondents (95.2%), and the majority of respondents had a high school education, namely 49 respondents (79.0%). From psychosexual factors that influence the occurrence of female circumcision in children, namely 52 people (84%), sociological factors that influence the occurrence of female circumcision in children, namely 59 people (95.2%), hygiene factors that influence the occurrence of female circumcision in children, namely 58 people (93.5%), myth factors that influence the occurrence of female circumcision in children, namely 55 people (88.7%), religious factors that influence the occurrence of female circumcision in children, namely 62 people (100%). It is expected for health workers to provide education and correct information about traditional practices that develop in the community, especially regarding female circumcision in children.

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Mohd Ithnin, Norazam Khair, Ishak Suliaman, and Abdul Halim Ibrahim. "POLEMIK AMALAN KHITĀN WANITA DI MALAYSIA MENURUT PERSPEKTIF ISLAM: SUATU KAJIAN AWAL." Jurnal Fiqh 20, no. 1 (June 30, 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, no. 2 (February 3, 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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Tarh, Martha Ako Mfortem, Yenshu Vubo Emmanuel, and Nsagha Sarah Mboshi Dr. "Cultural Beliefs of Female Circumcision (nkim) and Personality Development in the Ejagham Ethnic Group of Cameroon." International Journal of Trend in Scientific Research and Development 4, no. 1 (December 8, 2019): 282–91. https://doi.org/10.5281/zenodo.3604852.

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The objective of this study is to investigate how the cultural beliefs of female circumcision Nkim in the Ejagham ethnic group of Cameroon influence the personality of Ejagham women who have undergone female circumcision. Results from the studies on the practice of female circumcision through the use of questionnaires and interviews point to the fact that cultural beliefs promote female circumcision. Tarh Martha Ako Mfortem | Emmanuel Yenshu Vubo | Dr. Nsagha Sarah Mboshi "Cultural Beliefs of Female Circumcision (nkim) and Personality Development in the Ejagham Ethnic Group of Cameroon" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Volume-4 | Issue-1 , December 2019, URL: https://www.ijtsrd.com/papers/ijtsrd29537.pdfe

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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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Atu Setiati, Aziz Muslim, and 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, no. 1 (June 22, 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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Pratiwi, Anizar Ayu. "Epistimology of the 2022 Indonesian Women's Ulama Congress on the Prohibition of the Practice of Female Circumcision from the Perspective of Hakiki Justice." SMART: Journal of Sharia, Traditon, and Modernity 4, no. 1 (June 29, 2024): 16. http://dx.doi.org/10.24042/smart.v4i1.20528.

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This article analyzes KUPI 2022 recommendation on Female Genitalia Cutting and Injury (P2GP) or female circumcision. Female circumcision is still practiced in various countries including Indonesia, with the excuse of carrying out religious orders for the sake of women's glory and cultural existence. This view is troubling, a form of injustice that continues and has an impact on women, if women are not circumcised then women get a negative stigma. The purpose of this article is what are the reasons why the Indonesian Women's Ulama Congress (KUPI) prohibits the practice of female circumcision? How is female circumcision from the perspective of ultimate justice? This article is a literature research, by examining the KUPI 2022 recommendation on female circumcision as a primary source, then analyzed qualitatively, analyzed based on the theory of ultimate justice. The result of the analysis is that, some scholars view that female circumcision is for the honor of women, but none of the Hadiths that are the basis of female circumcision have reached the level of sahih, and even their position is even dhaif. On this basis, KUPI recommends that female circumcision is prohibited (Haram to be performed) with various considerations. The accusation that if women are not circumcised, their libido and lust will be unstoppable is contrary to the Islamic values of true justice. The contribution of this article is shown for the legislative government to make a policy prohibiting P2GP actions.

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Umi Salamah, Yaqut Elok Romlah Faiqoh, Salwaa ‘Aziizah, Lutfiyah Lutfiyah, and Muhyar Fanani. "Pelaksanaan Sunat Perempuan dalam Perspektif Hukum Islam dan Kesehatan." IHSANIKA : Jurnal Pendidikan Agama Islam 3, no. 1 (December 14, 2024): 10–21. https://doi.org/10.59841/ihsanika.v3i1.2057.

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Female circumcision, or female circumcision, is a practice that involves cutting off part or all of a woman's external genital organs. This practice is often a topic of debate in the context of Islamic law and health. This article aims to examine the implementation of female circumcision from two main perspectives: Islamic law and health by using a qualitative descriptive approach with library research methods to examine various related literature. In the results of research on the implementation of female circumcision from the perspective of Islamic law and health, it is explained that the implementation of female circumcision is interpreted with various interpretations in fiqh literature, where there are different views among scholars regarding whether the law is mandatory, sunnah, or not recommended at all. On the health side, female circumcision is often associated with medical risks and long-term impacts on women's physical and psychological health, including potential complications of infection, pain, and psychological impacts such as trauma.

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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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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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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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Journal articles on the topic 'Female circumcision'

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