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Journal articles on the topic 'Male ritual circumcision'

Author: Grafiati

Published: 9 March 2023

Last updated: 31 July 2025

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1

Doyle, D. "Ritual Male Circumcision:A Brief History." Journal of the Royal College of Physicians of Edinburgh 35, no. 3 (2005): 279–85. https://doi.org/10.1177/1478271520053503005.

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Circumcision is arguably the oldest surgical procedure, performed since before recorded history. This paper looks at its history and speculates on why and how it spread; at what it can teach us about the origins of the Bantu tribes of Southern Africa, all of whom practice circumcision, and finally looks at medical aspects of circumcision and its place in developing societies.

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2

Hiss, J., A. Horowitz, and T. Kahana. "Fatal haemorrhage following male ritual circumcision." Journal of Clinical Forensic Medicine 7, no. 1 (2000): 32–34. http://dx.doi.org/10.1054/jcfm.1999.0340.

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3

Möller, Kai. "Ritual male circumcision and parental authority." Jurisprudence 8, no. 3 (2017): 461–79. http://dx.doi.org/10.1080/20403313.2017.1339535.

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4

Ladizinski, Barry, Erik Rukhman, and Kachiu C. Lee. "Male Circumcision as a Religious Ritual." JAMA Dermatology 150, no. 1 (2014): 103. http://dx.doi.org/10.1001/jamadermatol.2013.8367.

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5

Zoske, Joseph. "Male Circumcision: A Gender Perspective." Journal of Men’s Studies 6, no. 2 (1998): 189–208. http://dx.doi.org/10.1177/106082659800600205.

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The practice of routine medical circumcision of newborn male infants remains the norm in the United States, occurring to more than one million baby boys annually. This article examines the history and continuing debate surrounding this surgery, and places it within the context of gender identity. The rise of the activist anti-circumcision movement is described, as medical, moral, psychological, and legal issues surrounding this controversy are identified. The continuing practice of male circumcision is framed as an abusive wounding of males, which holds lifelong implications. A differentiation

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Jacobs, Allan J., and Kavita Shah Arora. "Ritual Male Infant Circumcision and Human Rights." American Journal of Bioethics 15, no. 2 (2015): 30–39. http://dx.doi.org/10.1080/15265161.2014.990162.

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7

Bock, Gregory L. "The Tolerance of Ritual Male Infant Circumcision." American Journal of Bioethics 15, no. 2 (2015): 48–49. http://dx.doi.org/10.1080/15265161.2014.990165.

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8

Yurdakul, Gökçe. "Jews, Muslims and the Ritual Male Circumcision Debate: Religious Diversity and Social Inclusion in Germany." Social Inclusion 4, no. 2 (2016): 77–86. http://dx.doi.org/10.17645/si.v4i2.494.

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On 7 May 2012, the Cologne regional court ruled that circumcising young boys was a form of previous bodily harm (<em>körperverletzung</em>)<em>. </em>Although both Muslims and Jews circumcise infant boys as a religious practice, the Cologne court found that the child’s “fundamental right to bodily integrity” was more important than the parents’ rights, leaving Muslim and Jewish parents under suspicion of causing bodily harm to their children. After heated public discussions and an expedited legal process, legal authorities permitted the ritual circumcision of male child

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Jacobs, Allan J. "Males and females have different anatomy: is this relevant to circumcision? A reply to ‘The prosecution of Dawoodi Bohra women’ by Richard Shweder." Global Discourse 12, no. 1 (2022): 77–89. http://dx.doi.org/10.1332/204378921x16281926170803.

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Procedural safety is one of the determinants of whether parents ought to be able to authorise ritual circumcision (foreskin removal) for their minor children. The penis and clitoris differ greatly in anatomy. Their homology is irrelevant to whether boys and girls should be treated differently regarding circumcision. The infantile male foreskin is easily separable from the penile head for safe removal. It is large enough that circumcision is technically easy but small enough not to be highly vascularised. In contrast, the prepubertal clitoris is tightly bound to the clitoral hood, and both are

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Batzer, Frances R., and Joshua M. Hurwitz. "Male Neonatal Circumcision: Ritual or Public-Health Imperative." American Journal of Bioethics 3, no. 2 (2003): 26–27. http://dx.doi.org/10.1162/152651603766436388.

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11

Lee, Romeo B. "Filipino experience of ritual male circumcision: Knowledge and insights for anti‐circumcision advocacy." Culture, Health & Sexuality 8, no. 3 (2006): 225–34. http://dx.doi.org/10.1080/13691050600761243.

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12

Pulin, G., R. Bellacicco, E. Paladini, P. Fortunato, and M. Marrone. "Medico-legal aspects of male ritual circumcision in Europe." Ethics, Medicine and Public Health 33 (2025): 101081. https://doi.org/10.1016/j.jemep.2025.101081.

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13

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

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Based on fieldwork that aimed to gather more knowledge on female genital cutting among Kurdish–Norwegians, in this article we report on how research participants would often talk about male circumcision instead. Informed by current scholarship and public discourse on female genital cutting and male circumcision, we identified three themes when analysing how and why the participants would talk about male circumcision rather than female genital cutting: (1) the condemnation of female genital cutting; (2) the acceptability of male circumcision and (3) the questioning of the acceptability of male

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Ifire, Bonface Wanjala, Simon Gisege Omare, and Stephen Njure. "The Christian Contested Socio-Religious and Cultural Aspects of Idumi Ritual: A Catholic Perspective among Tirikis of Hamisi Sub-County." Eastern African Journal of Humanities and Social Sciences 3, no. 2 (2024): 84–93. http://dx.doi.org/10.58721/eajhss.v3i2.662.

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This study explains the Catholic perspective of the Christian–contested socio-religious and cultural aspects of Idumi circumcision rituals among the Tirikis. In some African communities, male circumcision rituals have persisted because of cultural beliefs. Christianity has struggled to discourage some of these cultural practices that contradict the Christian message in vain. This study aimed to explore the question; how has the Catholic Church perceived Idumi circumcision ritual? The study was guided by Niebuhr’s Consultative/Dialogical Critical approach to cultural transformation. Particularl

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

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Male circumcision is a widely practised Islamic ritual in Turkey regardless of families’ level of devotion. It is traditionally celebrated with a party where boys wear special ‘circumcision’ costumes. Concentrating on these costumes, this study examines the construction, interaction and intersection between religion, masculinity, nationalism, militarism and neo-Ottomanism, by investigating costumes available between 2014 and 2019 and exploring previous studies and archival resources on circumcision celebrations in the Ottoman and Turkish contexts, such as photographs and memoirs. By doing so,

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

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The article deals with the rite of circumcision among the Muslims in the Western Balkans, one of the most widespread ritual practices, held with some variations mostly at the age of 3 to 7. The tradition that never gets explicitly brought up in the sacred text of the Quran has become practically mandatory. Among the rites of passage, circumcision is considered by Muslims a significant act, as it symbolizes the transition from the status of a child to the status of an adult who has all the rights of a “full-fledged” man. In the Balkan Muslim community, an uncircumcised man is regarded as an exc

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

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In the past decade, traditional male circumcision, known as ulwaluko among the Xhosa-speaking people in the Eastern Cape Province, has become a burning issue in South Africa. The discourse has led to the emergence of two opposing camps: the supporters of ulwaluko who rely on “traditional ideology” to justify the cultural relevance of the practice, and the opposing camp who believe that ulwaluko is no longer in tandem with the reality of the twenty-first century. Amid the ongoing debate, this study investigated the perceptions of ulwaluko among South African university students at the Universit

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Punt, Jeremy. "Rituals and the Gendering of Children in the Pauline Letters." Neotestamentica 57, no. 2 (2023): 245–61. http://dx.doi.org/10.1353/neo.2023.a943177.

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Abstract: This paper explores the role of ritual in gendering children in biblical settings and in the NT in particular. In ancient society children were gendered in many ways, and rituals played important if different roles in the various contemporary contexts. In Roman society contemporary to the NT, the toga virilis ritual gendered boys and signalled their adulthood, their coming of age as adult men. In the NT where various socio-cultural contexts intersected, the Jewish frame of reference informs the references to certain rituals with circumcision taking pride of place. Such sentiments als

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Dar, Latif, Alhareth Baarimah, Saeed Alshehrani, Alhassan Alasiri, Mohammad Alassiri, and Saleh Al-Ghamdi. "Male Genital Mutilation in the Name of Ritual Circumcision: A Case Report and Literature Review." Case Reports in Urology 2023 (October 7, 2023): 1–4. http://dx.doi.org/10.1155/2023/9935247.

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Unlike female genital mutilation, the alteration of male genitals has not received much attention. Circumcision is the most common and oldest surgical procedure being performed. When performed by surgeons or well-trained personal the procedure is safe, but most of the times it is being performed by untrained people with no or little medical background. This has led to many complications. Total skin loss is an uncommon but serious complication. There is an ongoing debate regarding the management of this complication. Here, we present a case of total penile skin loss which had resulted from peni

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

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21

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

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This article examines the absence of discussion about male circumcision in the first legal case against female circumcision in Australia, the Vaziri and Magennis case of 2015, 2018 and 2019, where the High Court of Australia prosecuted three people for practising female circumcision. It engages with the work of Rick Shweder on this case, arguing that what powerfully informs legal cases on this topic in Australia is less anthropological or medical evidence, than anti-female genital mutilation advocacy in the forms of literature and activism. These forms of anti-female genital mutilation discour

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22

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

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

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23

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

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Abstract This paper will explore the origins of the circumcision dress worn by Jewish male infants during their brit millah (ritual circumcision). With no requirements according to Jewish law on what is to be worn during this ceremony, how does early textual evidence point to our understanding and use of the dress? An examination of visual representations of circumcision ceremonies during the Early Modern period in manuscript and print culture points to the adaptation and use of a jacket worn by the infant during this time. This is then paired with extant examples of the period in museum colle

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

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Traditional male circumcision (TMC) is a cultural ritual that involves the removal of the penile foreskin of a male person undertaken as part of a rite of passage from childhood into adulthood. The aim of the study was to determine the notions of manhood in TMC by African adolescent boys in Ngove Village, Limpopo Province. This was a qualitative study that sampled a total of 20 adolescent boys through purposive sampling. Data were collected using semistructured interviews and analyzed through interpretive phenomenological analysis (IPA). Five main themes emerged from this study, namely: (a) TM

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

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26

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

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Male ritual circumcision is one of the most frequently conducted surgical procedures in the world, and constitutes an important aspect of the Jewish and Muslim religions. When in May 2012 a German court in Cologne allegedly “banned” the procedure, legal uncertainty in Germany set in and emotions worldwide ran high against the decision. In December 2012, the German parliament enacted a law explicitly granting parents the right to have their sons circumcised. This article revisits the complex and unique criminological, legal-dogmatic, and constitutional debates and processes that shaped both the

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

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

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

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29

Sheikh, Omar Adam, Shukri Said Mohamed, and Ahmet Sarac. "Penile amputation after neonatal circumcision: a case report." Annals of Medicine & Surgery 85, no. 8 (2023): 4083–86. http://dx.doi.org/10.1097/ms9.0000000000000996.

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Introduction and Importance: In children, one of the most common surgical procedures worldwide is circumcision, which has strong religious implications and is frequently performed for nontherapeutic reasons. Circumcision is typically associated with old customs. Complete penile amputation is extremely uncommon, and the prognosis is little understood. Case Presentation: A 7-day-old male term baby was circumcised with a cauter by an unexperienced practitioner, and the patient was admitted to the department of pediatric surgery. Both the glans and the body had become discolored and necrotic. The

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

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31

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

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32

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

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33

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

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Abstract This article discusses an Ottoman circumcision ceremony for three princes held in the summer of 1530. The event stemmed from a new Ottoman court ceremonial, and its sundry activities, including gift exchanges, mock battles, processions, skills demonstrations, and feasts, were spread over a twenty-day period. These activities enabled individuals and groups within the Ottoman political-military elite, and within the city of Constantinople, to perform their identities and assert their place in the Ottoman social order. The ceremony allows us to discuss the origins and contents of Ottoman

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

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

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36

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

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The concept of Jewish space, initially conceived by Diana Pinto as a unique European development, marked a critical shift in relations between Jews and non-Jews, the latter embracing a Jewish past as constitutive of their countries' own. The hoped-for European multiculturalism failed to blossom and Jewish space, in Pinto's assessment, has not born the fruit of its potential. To investigate the shortfall of Jewish space, this article examines the 2012 debate on ritual male circumcision in Germany (Beschneidungsdebatte) that drew contemporary Jewish practice into the public eye. Pinto's formulat

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

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Transition rituals are prominent practices among African traditional communities. Among the Gusii community of western Kenya the ritual is performed for both boys and girls. The boys are taken through circumcision while girls go through clitoridectomy. The ritual for girls is widely criticized and opposed by among others the Christian Church. The ritual for girls is resisted on several grounds, but it still persists. The question which many have asked is, why this persistence? This paper raises a number of arguments among them being that; in Africa, gender and human sexuality are celebrated th

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38

Gotye, Lungani, Sibusiso C. Nomatshila, Kedibone Maake, Wezile Chitha, Sikhumbuzo A. Mabunda, and Anam Nyembezi. "Acceptability of Medical Male Circumcision as an HIV Prevention Intervention among Male Learners in a South African High School." Healthcare 12, no. 13 (2024): 1350. http://dx.doi.org/10.3390/healthcare12131350.

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Circumcision is a long-standing and frequently performed surgical procedure which holds significant cultural significance among AmaXhosa people in South Africa. Due to cultural reasons in some parts of Africa, the integration of medical male circumcision with traditional manhood initiation rituals still lacks acceptance. This study examined the level of knowledge and acceptance of voluntary male medical circumcision (VMMC) among young males in a selected high school in the Nyandeni District of the Eastern Cape Province, South Africa. A descriptive, quantitative, cross-sectional study was condu

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

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This research was grounded by social problems, which is a shift of cultural values and global transformation with positive and negative values including waning identity tribe Bonai, such as change the culture in the form of traditional values in traditional ceremonies as a result of changes in the environment their lives, both the natural environment and the physical and social environment such as the loss of a sense of kinship, courtesy, honesty, and mutual cooperation. The findings in this study revealed that 1) the tribe Bonai a principle of life that becomes a guideline and regulations tha

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Haron, Machoni M., Mallion Onyambu, Evans Nyamwaka, and Peter Gutwa Oino. "Negotiating Identity: The Intersection of Colonialism, Christianity, and Male Circumcision Among the Abagusii." East African Journal of Traditions, Culture and Religion 7, no. 1 (2024): 40–54. http://dx.doi.org/10.37284/eajtcr.7.1.1951.

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This paper examines how the Abagusii navigated the imposition of colonial and Christian ideologies on their traditional practices. It highlights the community's strategies for preserving cultural identity while adapting to external pressures, focusing on male circumcision as a key cultural practice. Before the colonial intervention, male circumcision held profound cultural significance, serving as a pivotal rite of passage into manhood within the Abagusii community. However, the imposition of colonial rule and the influence of Christian missionaries led to significant transformations in the pr

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

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Despite policy statements against routine circumcision of newborns by the American Academy of Pediatrics and the American College of Obstetrics and Gynecology more than 10 years ago, there has been virtually no change in circumcision practices in the United States. In addition, controlled trials of programs to educate parents about the lack of medical indications for routine newborn circumcision have shown that parental education has little impact on the circumcision decision. We hypothesized that parents based their circumcision decision predominantly on social concerns rather than on medical

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

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‘[The] average third world woman leads an essentially truncated life based on her feminine gender (read: sexually constrained) and being “third world” (read: ignorant, poor, uneducated, tradition-bound, domestic, family-oriented, victimized, etc.). This, I suggest, is in contrast to the (implicit) self-representation of Western women as educated, modern, as having control over their own bodies and sexualities, and the freedom to make their own decisions’ (<xref ref-type="bibr" rid="CIT0030">Mohanty, 2003</xref>: 337). Not much has changed regarding Western views of the ‘third world

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Dennis, Waswa Wabuyaka, Dr Joseph Musungu, and Dr Henry Nandelenga. "The Construction of Manhood through the Performance of the Bukusu Circumcision Songs." International Journal of Research and Innovation in Social Science VII, no. VII (2023): 1583–600. http://dx.doi.org/10.47772/ijriss.2023.70824.

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Songs are part and parcel of the lives of many African communities as they carry values, norms, customs and aspirations of the communities. The Bukusu community, just like any other Kenyan community which adhere to the traditional customs has songs that are used in various rituals. Among the many rituals performed in Bukusu community is the traditional male circumcision, a rich theatre which is always accompanied by live tunes. The performance of these circumcision songs does not happen in a vacuum, it takes place within specified contexts which give rise to meaning. The Bukusu circumcision so

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Odutsa, Evans Nyongesa. "Chicken Delicacy and Chicken-Related Rituals: A Gateway to Understanding the Luhya." East African Journal of Arts and Social Sciences 3, no. 1 (2021): 82–92. http://dx.doi.org/10.37284/eajass.3.1.325.

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This article provides a detailed examination of the traditional Luhya people’s rituals involving chicken as a delicacy and an element of rituals. The aim of the study was to evaluate the significant place of such rituals in the present-day Luhya community. Traditionally, chicken served various functions, including settling family disputes, biding grandchildren upon visiting their relatives, and serving the purpose of the traditional ritual. Among the Luhya, a traditional ceremony and celebration cannot be meaningful without people having not only wafted but also tasted the delicacies of chicke

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Alim, Andi, Arlin Adam, Zainuddin, Adhyatma A, and Rusnita. "ASSUNNA' CULTURAL HEALTH IMPLICATIONS (STUDY OF HEALTH ANTHROPOLOGY IN BONTORAMBA COMMUNITY, JENEPONTO REGENCY)." International Journal of Engineering Science Technologies 6, no. 1 (2022): 98–111. http://dx.doi.org/10.29121/ijoest.v6.i1.2022.285.

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Male circumcision is beneficial and does not doubt health. So many studies show that male circumcision can prevent several diseases. In Jeneponto, some parents choose their children to practice Assunna' culture. The purpose of this study was to obtain information, examine and analyze in depth the health implications of Assunna' culture in the Bontoramba community, Jeneponto Regency. The research method used is qualitative with an ethnographic approach. Informants were drawn purposively with the snowball technique. The number of informants is 7 people (two regular informants, two supporting inf

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Amala, Imanullah Hesti Nur, and Abdul Gafur. "Tradisi Nyumpet dalam Budaya Lokal Pada Masyarakat Sekuro Kabupaten Jepara." Jurnal Antropologi: Isu-Isu Sosial Budaya 22, no. 1 (2020): 81. http://dx.doi.org/10.25077/jantro.v22.n1.p81-89.2020.

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Culture is a custom made from long ago. The fundamental thing of culture is the presence of predecessors or ancestral information either written or unwritten. The local culture of java still in jepara district is a ‘nyumpet’ tradition. The study aims to describe how to preserve local culture in Indonesian tradition especially the ‘nyumpet’ tradition in jepara district securitate so society so that the younger generation will not forget the culture that has been built up long ago. This article was prepared using a library study method where the data obtained came from various books, journals, t

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De Wet, Henri, and Ashraf Kagee. "Perceived barriers and facilitators to HIV testing in South African communities." Journal of Health Psychology 23, no. 12 (2016): 1635–45. http://dx.doi.org/10.1177/1359105316664140.

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We interviewed 15 South Africans seeking HIV testing to understand the factors that influenced their seeking an HIV test. Reasons in favour of testing included having had unprotected sex, availability of social support if testing HIV positive and modelling test-seeking behaviour to others. Reasons against seeking testing included fear testing HIV positive, the possibility of receiving treatment too late, HIV-related stigma and long distances to testing sites. Participants also discussed ways to increase the uptake of HIV testing, such as workplace testing, the role of the media and the role of

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Kasa, Luvo. "Sexual Orientation Hiccups Surrounding Traditional Male Circumcision (Ulwaluko) in the South African Context: Implications for Social Work." Journal of Culture and Values in Education 7, no. 2 (2024): 230–45. http://dx.doi.org/10.46303/jcve.2024.21.

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Incontrovertibly, ulwaluko (traditional male circumcision) remains one of the essential rituals in developing an individual’s growth and construction of social identity, yet one of the ancient and patriarchal cultures. While some studies have been done on the experiences of homophobia by the LGBTQIA undergoing ulwaluko, there is a dearth of research on how social work professionals can intervene in curbing the homophobic and patriarchal undertones surrounding the traditions. Underpinned by Anti-Oppressive Practice as a theory, this paper argues that ulwaluko becomes problematic because it prom

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Bilu, Yoram. "From Milah (Circumcision) to Milah (Word): Male Identity and Rituals of Childhood in the Jewish Ultraorthodox Community." Ethos 31, no. 2 (2003): 172–203. http://dx.doi.org/10.1525/eth.2003.31.2.172.

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

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The most embarrassing thing about ‘facts’ is the etymology of the word. The Latin facere means to make or construct. Bruno Latour, like so many other anti-realists who revel in the word’s history, thinks facts are made by us: they are a social construction. The view acquires some plausibility in Laboratory Life: The Social Construction of Scientific Facts (hereafter LL) which Latour co-authored with Steve Woolgar.1 This work, first published a decade ago, has become a classic in the sociology of science literature. It is in the form of field notes by an ‘anthropologist in the lab.’ This may se

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