Academic literature on the topic 'Infibulation'
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Journal articles on the topic "Infibulation"
von Fritschen, Uwe, Cornelia Strunz, Roland Scherer, Marisa von Fritschen, and Alba Fricke. "Postoperative Course of Reconstructive Procedures in FGM Type III-Proposal for a Modified Classification of Type III Female Genital Mutilation." International Journal of Environmental Research and Public Health 20, no. 5 (March 2, 2023): 4439. http://dx.doi.org/10.3390/ijerph20054439.
Full textTalle, Aud, and Esther K. Hicks. "Infibulation: Female Mutilation in Islamic Northeastern Africa." Journal of the Royal Anthropological Institute 1, no. 2 (June 1995): 423. http://dx.doi.org/10.2307/3034717.
Full textMackie, Gerry. "Ending Footbinding and Infibulation: A Convention Account." American Sociological Review 61, no. 6 (December 1996): 999. http://dx.doi.org/10.2307/2096305.
Full textHooper-Box, Caroline, and Esther K. Hicks. "Infibulation: Female Mutilation in Islamic Northeastern Africa." Foreign Affairs 73, no. 2 (1994): 173. http://dx.doi.org/10.2307/20046004.
Full textMinsart, Anne-Frederique, Thai-Son N'guyen, Rachid Ali Hadji, and Martin Caillet. "Maternal infibulation and obstetrical outcome in Djibouti." Journal of Maternal-Fetal & Neonatal Medicine 28, no. 14 (October 9, 2014): 1741–46. http://dx.doi.org/10.3109/14767058.2014.967676.
Full textHulton, Louise. "Infibulation: Female Mutilation in Islamic Northeastern Africa." Population Studies 48, no. 2 (July 1, 1994): 369–70. http://dx.doi.org/10.1080/0032472031000147896.
Full textD.P. "Infibulation: Female multilation in Islamic Northeastern Africa." Orbis 38, no. 1 (December 1994): 130–31. http://dx.doi.org/10.1016/0030-4387(94)90115-5.
Full textSchadewald, Diane M. "Perinatal care considerations for women who have experienced type 3 female genital cutting/infibulation." Women’s Healthcare: A Clinical Journal for NPs 10, no. 5 (October 12, 2022): 37–42. http://dx.doi.org/10.51256/whc102237.
Full textJohansen, R. Elise B. "Discourses of change: The shift from infibulation to sunna circumcision among Somali and Sudanese migrants in Norway." PLOS ONE 17, no. 6 (June 17, 2022): e0268322. http://dx.doi.org/10.1371/journal.pone.0268322.
Full textGupta, Sushama, and Pallavi Latthe. "Female genital mutilation de-infibulation: antenatal or intrapartum?" Obstetrics, Gynaecology & Reproductive Medicine 28, no. 3 (March 2018): 92–94. http://dx.doi.org/10.1016/j.ogrm.2017.12.002.
Full textDissertations / Theses on the topic "Infibulation"
Poulain, Anne-Charlotte Piet Emmanuelle. "Les mutilations sexuelles féminines les pratiques professionnelles dans les maternités de Seine-Saint-Denis /." Créteil : Université de Paris-Val-de-Marne, 2007. http://doxa.scd.univ-paris12.fr:80/theses/th0487183.pdf.
Full textHernlund, Ylva. "Winnowing culture : negotiating female "circumcision" in the Gambia /." Thesis, Connect to this title online; UW restricted, 2003. http://hdl.handle.net/1773/6474.
Full textKhaled, M. A. "Effects of female genital mutilation on childbirth." Thesis, University of South Wales, 2004. https://pure.southwales.ac.uk/en/studentthesis/effects-of-female-genital-mutilation-on-childbirth(9ee22faf-9df4-4680-9da7-0bc363dbc177).html.
Full textSjöblom, Linnéa, and Mathilda Wihlner. "Kvinnlig könsstympning - vad har betydelse för att genomföra transkulturell omvårdnad? : en litteraturöversikt." Thesis, Sophiahemmet Högskola, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:shh:diva-3851.
Full textShermarke, Marian A. A. "Understanding the Canadian community context of female circumcision." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23981.
Full textIssues examined in the literature review include: the historical background of the practice, its cultural and religious implications, its effects on health, existing social pressures to continue or discontinue the practice and the subjective constructions of majority and minority identities, perspectives and interactions in Canada's multicultural society.
For the purposes of this study majority/minority relations are explored in terms of the interactions between an immigrant community from a FC practicing country and the mainstream community in Canada. The Somali community has been chosen for this case study as the one best known to the author and as one in whose country of origin available statistics indicate a 98% prevalence rate of FC. Canadian mainstream reactions to this practice are analyzed through media reporting and statements from Somalis in Canada describing their interactions with the mainstream community on this issue.
Members of the Somali community in Montreal, Quebec and Ottawa, Ontario were interviewed in order to cover as wide an area as possible, including difference in provinces. The following six themes were chosen after data analysis: the Effects of FC on Health, the Cultural Orientation of FC, Religious Beliefs Regarding FC, Social Pressures, A Sense of Differentness and Efforts to Discourage the Practice of FC. These themes are discussed with special attention being paid to 'differentness' and the mechanisms or coping skills developed to deal with this complex social phenomenon which involves opposing values, beliefs and perceptions.
In its final section, the study examines the social work implications of the findings which address intercultural fears, anxieties and the dynamics of power involved in the way the FC issue has been addressed in Canada.
Practice, program and policy recommendations with regard to discouraging FC practice are made at the end of the thesis.
The study concludes with the observation that the debate around FC in Canada is much wider than the issue itself and that the practice has been sensationalized in a manner which has emphasized perceptions of differentness which exist in our society. No constructive dialogue will be possible around this issue until the issue of differentness is addressed, and mutual fears and anxieties evoked by the perception of differentness are dealt with in a sensitive manner, in both immigrant and mainstream communities.
Marinus, Chanel. "Female genital mutilation in Africa :what will encourage its discontinuation." Thesis, University of the Western Cape, 2009. http://etd.uwc.ac.za/index.php?module=etd&action=viewtitle&id=gen8Srv25Nme4_8783_1297850578.
Full textBetween one hundred and one hundred and forty million young girls around the world have reportedly been subjected to some form of genital excision during 2005. Approximately three million young girls are at risk every year of undergoing this harmful procedure (WHO, 2008). Female genital mutilation is reported to occur, and is expected to continue occurring in twenty-eight African countries (London Safeguarding Children Board, 2007). This paper aims to firstly observe the levels of excision in Africa, and then highlight the underlying factors that encourage certain women to continue this dangerous ritual by analysing national datasets, such as the child info database, obtained form the United Nations Children&rsquo
s Fund. By calculating and comparing common indicators, the prevailing ones that dominate FGM appreciation can be further analysed. The final objective will be to suggest strategies that can be put in place to encourage the discontinuation of female genital cutting universally.
Thiam, Awa. "Sociétés africaines en mutation du côté des femmes : l'exemple du Sénégal." Paris 8, 1995. http://www.theses.fr/1995PA08A003.
Full textAndersson, Marie. "Kvinnlig könsstympning : Hur kvinnlig könsstympning kan förklaras och förstås som ett sociologiskt fenomen." Thesis, Karlstad University, Karlstad University, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-2312.
Full textKvinnlig könsstympning uppmärksammades i västvärlden på 1970-talet då invandringen till väst från länder där könsstympning praktiseras ökade. När Waris Dirie gav ut sin självbiografiska bok En blomma i Afrikas öken 1999 kom könsstympning åter på tapeten. Eftersom könsstympning är en sedvänja som praktiserats i tusentals år världen över och fortfarande utövas i flera länder idag, väcktes ett intresse att ta reda på omständigheterna kring fenomenet. Vart, hur och varför uppstod denna till synes inhumana och irrationella sedvänja och hur kommer det sig att den lever kvar än idag? Vilka bakomliggande faktorer finns? Hur hänger könsstympning ihop med religion, kultur, genus, makt och så vidare?
Eftersom det verkade handla om ett mycket komplext fenomen togs beslutet att syftet skulle vara ganska brett och omfattande. Hypotesen var att könsstympning kunde förklaras och förstås som ett socialt fenomen och detta är det som undersöks, analyseras och framhålls genom denna uppsats. De sociologiska teorier som använts faller inom ramarna för socialpsykologi och som komplement till dessa teorier har även interkulturella perspektiv och genus- och etnicitetsperspektiv använts.
Metoden är kvalitativ datainsamling. Ett stort urval böcker, artiklar och internetkällor har använts. Dataanalysen har skett parallellt och integrerat med datainsamlingen. Centrala begrepp och teoretiska utgångspunkter har sedan kopplats samman med fenomenet könsstympning i analysen. Slutligen hålls en avslutande diskussion där personliga reflektioner och slutsatser diskuteras.
Resultatet visar på många olika möjliga sociologiska, interkulturella och genus- och etnicitetsrelaterade förklaringsmodeller av hur könsstympning kan förklaras och förstås som ett socialt fenomen. Det har även visat sig vara intressant att dra paralleller mellan den könsstympade kvinnan och den ”jämställda” västerländska kvinnan. Det finns ingen enkel förklaring till varför sedvänjan existerar än idag, det är många olika aspekter och faktorer som spelar in. Vad som är viktigt är att man förhåller sig till fenomenet med viss kulturell relativism och att man beaktar sedvänjans komplexa och multidimensionella natur.
Female genital mutilation (FGM) attracted much attention in the west in the 1970’s, when the immigration to the west from countries where FGM was practiced increased. When Waris Dirie published her autobiography Desert flower: the extraordinary journey of a desert nomad in 1999, the phenomenon got on the carpet again. Since FGM is a custom that has been practiced for thousands of years all over the world and is still beeing practiced in a number of countries today, an interest was awakened for examining the circumstances surrounding the phenomenon. Where, how and why did this apparently inhumane and irrational custom arise and how come it still exists today? What is at the bottom of it? How is FGM related to religion, culture, gender, power and so on?
Since it seemed to be about a very complex phenomenon a decision was made to keep the purpose of the essay quite broad and extensive. The hypothesis was that FGM could be explained and understood as a sociological phenomenon and this is what has been examined, analyzed and emphasizwd through out this essay. The sociological theories falls within the framework of social phsychology, and as a compliment to these theories there has also been a use of intercultural perspectives and gender- and ethnicity perspectives.
The method is qualitative data gathering. A large selection of books, articles and websites have been used. Data analysis has been done throughout and integrated with the data gathering process. In the analysis, theory is related and connected to the pheonomenon FMG. Finally there is a closing discussion in which personal reflections and conclusions are discussed.
The result shows many different sociological, intercultural and gender- and ethnicity related explanation models of how FGM can be explained and understood as a sociological phenomenon. It has also proved interesting to draw paralleles between the circumcised woman and the “equal” western woman. There is no simple explanation to why the custom is still beeing practiced today, there are many different aspects and factors involved. What is important though, is that you relate to the phenomenon with a certain degree of cultural relativism and that you pay regard to the customs complex and multi dimensional nature.
Dopico, Mansura. "Infibulation, orgasm, and sexual satisfaction: sexual experiences of Eritrean women, who have undergone infibulations and of Eritrean men who are, or have been married to such women." Thesis, 2006. https://researchonline.jcu.edu.au/8150/1/01front.pdf.
Full textDembélé, Moïse. "Les pratiques culturelles des excisions et des infibulations à Bamako au Mali : la contribution de la dignité humaine au respect de l’intégrité physique des femmes." Thèse, 2015. http://hdl.handle.net/1866/14117.
Full textOne of the most debated issues in the area of ethics in the twenty first century between Africa and the Western world concerns the respect for the women’s physical integrity. Among human actions that most affect the bodily integrity of women, female circumcision and infibulation are the most denounced in Africa. Long regarded as rites of puberty and initiation of girls, these practices are now considered as exceedingly harmful to health, and commonly called "female genital mutilation" (FGM) by the international community. In recent decades, these practices have gradually been legally prohibited in most African countries as well as in Western countries. The Inter-African Committee on Traditional Practices Affecting the Health of Women and Children (IAC) demands 'zero tolerance'. The international community fights them with legal weapons, basing on the medical consequences and the infringement of human rights. Our thesis was born from a question on the reasons why these rites are still going on in Africa and more especially in Mali, while in Western countries; voices are strongly raised to denounce them as abusive to women. On the international front, we hesitate to impose universal values to a phenomenon, perceived to a large extent as a tradition in conformity with the social norms of the communities that maintain them. In order to better circumscribe the subject, our question is as follows: “How do the cultural practices of female circumcision and infibulation in the city of Bamako, Mali, challenge ethical norms : in what way does the analysis of these rites constitute a legitimate sphere of application of the principles of bioethics?” Our reflection starts from the assumption that human dignity is a standard against which measuring the ethical challenges associated with these rites. A Bambara proverb says: “One hand does not properly wash an elephant.” The logic of this wisdom highlights the fact that using only one approach from a certain discipline cannot bring out the ethical issues of these practices. Our bioethical analysis is meant to be an interdisciplinary approach that allows one to articulate the philosophical, anthropological, sociological and biomedical approaches to these practices. The first chapter, through the literature review, presents the problem associated with these rites. The second chapter presents the theoretical framework based on the concept of human dignity, and delineates its contours: its sources, its forms and its consequences in order to make it more effective and operational as means of protection of the human being. The chapter three presents the methodology of the research based on the qualitative method and analytical induction, and describes the context of the study. The chapter four presents the results of the research which highlights the fact that these practices essentially refer to the control of female sexual desire. These practices are also “deritualized” and affect more and more children, which involves risks and consequences on health with enormous human and financial costs to society. The fifth chapter analyses these practices with the ethical principles which demonstrate that these ritual practices constitute a public health problem despite their cultural character finally. The sixth chapter presents the scope and the limit of the thesis. It shows that it is possible to have a debate on female circumcision and infibulation through an ethic of discussion. It provides a way to achieve this with a vision of the concept of human dignity as a “universal ethical value” which can be used in all actions involving the human being and in all socio-cultural contexts. Our approach broadens the field of application of the bioethical principles to non-medical practices. By this thesis, we wish to contribute to the enrichment of the ethical reflection on female circumcision and infibulation and to inspire public health policies keeping in mind the respect for cultural diversity. We also hope to inspire further research in view of bringing together the bioethics of traditional cultural practices in order to find reasonable compromises which could strengthen the role of protection of human dignity.
Books on the topic "Infibulation"
Gallo, Pia Grassivaro. Donna infibulata ed ostetrico: I protagonisti del parto in Italia. Padova: Unipress, 2003.
Find full textSanderson, Lilian Passmore. Female genital mutilation, excision and infibulation: A bibliography. London: The Anti-Slavery Society for the Protection of Human Rights, 1986.
Find full textMauritania. Secrétariat d'État à la condition féminine. Stratégie nationale de promotion de l'abandon des mutilations genitales feminines. Mauritanie: République Islamique de Mauritanie, Ministère chargé de la promotion féminine, de l'enfance et de la famille, 2007.
Find full textLuna, Aurora. Una historia sobre la mutilación sexual femenina. [España]: Universidad Cardenal Herrera-CEU, 2004.
Find full textLightfoot-Klein, Hanny. Secret wounds. [United States]: Hanny Lightfoot-Klein, 2002.
Find full textCommission, Queensland Law Reform. Female genital mutilation. [North Quay, Qld.]: The Commission, 1994.
Find full textOkroi, Eiman. Weibliche Genitalverstümmelung im Sudan: "Female genital mutilation". Hamburg: Akademos Wissenschaftsverlag, 2001.
Find full textCommission, Queensland Law Reform. Female genital mutilation: Draft report. [Brisbane]: The Commission, 1994.
Find full textBook chapters on the topic "Infibulation"
Gallo, Pia Grassivaro, Marica Livio, and Franco Viviani. "Changes in Infibulation Practice in East Africa." In Flesh and Blood, 133–42. Boston, MA: Springer US, 2004. http://dx.doi.org/10.1007/978-1-4757-4011-0_11.
Full textGallo, Pia Grassivaro, and Sandra Busatta. "Preventing Infibulation: Mana Sultan Abdurahman Isse at Merka, Somalia." In Genital Autonomy:, 125–35. Dordrecht: Springer Netherlands, 2010. http://dx.doi.org/10.1007/978-90-481-9446-9_14.
Full textDawelbait, Nagla, Pia Grassivaro Gallo, and Marianna Pappalardo. "A Campaign for the Eradication of Infibulation Within an Extended Family: Khartoum, Sudan." In Bodily Integrity and the Politics of Circumcision, 247–60. Dordrecht: Springer Netherlands, 2006. http://dx.doi.org/10.1007/978-1-4020-4916-3_21.
Full textGrassivaro Gallo, Pia, Stefania Gazzea, and Antonio Iaria. "The SAR/ROHAN (The Possession): A Response of Somali Women to Pharaonic Circumcision/Infibulation (PhC)." In Genital Cutting: Protecting Children from Medical, Cultural, and Religious Infringements, 185–94. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-6407-1_12.
Full textHicks, Esther K. "Infibulation." In Infibulation, 13–32. Routledge, 2018. http://dx.doi.org/10.4324/9781351294522-2.
Full textHicks, Esther K. "Introduction." In Infibulation, 1–12. Routledge, 2018. http://dx.doi.org/10.4324/9781351294522-1.
Full textHicks, Esther K. "The Socioeconomic Distribution of Infibulation." In Infibulation, 33–62. Routledge, 2018. http://dx.doi.org/10.4324/9781351294522-3.
Full textHicks, Esther K. "Infibulation in the Social Nexus." In Infibulation, 63–122. Routledge, 2018. http://dx.doi.org/10.4324/9781351294522-4.
Full textHicks, Esther K. "Methodological Approach and Research Strategy." In Infibulation, 123–68. Routledge, 2018. http://dx.doi.org/10.4324/9781351294522-5.
Full textHicks, Esther K. "Infibulation and the Composite Variables." In Infibulation, 169–90. Routledge, 2018. http://dx.doi.org/10.4324/9781351294522-6.
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