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Articoli di riviste sul tema "Female circumcision"

Autore: Grafiati

Pubblicato: 4 giugno 2021

Ultima modifica: 25 luglio 2025

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1

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

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2

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 (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 childre

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3

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 (2022): 13–29. http://dx.doi.org/10.30631/nf.v13i1.1273.

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Abstract (sommario):

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 childre

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4

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

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5

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

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6

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

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7

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

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8

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

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9

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

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10

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

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11

Bhatti, S. A. "Points: Female circumcision." BMJ 291, no. 6500 (1985): 974. http://dx.doi.org/10.1136/bmj.291.6500.974-f.

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12

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

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13

Meniru, Godwin I. "Female genital mutilation (female circumcision)." BJOG: An International Journal of Obstetrics and Gynaecology 101, no. 9 (1994): 832. http://dx.doi.org/10.1111/j.1471-0528.1994.tb11967.x.

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14

Jordan, J. A. "Female genital mutilation (female circumcision)." BJOG: An International Journal of Obstetrics and Gynaecology 101, no. 2 (1994): 94–95. http://dx.doi.org/10.1111/j.1471-0528.1994.tb13070.x.

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15

Strickland, Julie Lubker. "Female Circumcision/Female Genital Mutilation." Journal of Pediatric and Adolescent Gynecology 14, no. 3 (2001): 109–12. http://dx.doi.org/10.1016/s1083-3188(01)00086-9.

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16

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 (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 developm

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17

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

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18

Rosyidah, Ida, and Joharotul Jamilah. "Habitus and Cultural Reproduction of Female Circumcision in Muslim Community of Sumenep." Society 10, no. 1 (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 q

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19

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 (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 influe

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20

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

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21

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 (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 p

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23

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

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24

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 (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 subseq

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25

Burton, Mike. "AIDS and Female Circumcision." Science 231, no. 4743 (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 (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 (1986): 1236. http://dx.doi.org/10.1126/science.3945821.

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28

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

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29

Rich, Vera. "Egypt against female circumcision." Lancet 344, no. 8930 (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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31

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 (1993): 1616–18. http://dx.doi.org/10.1016/0002-9378(93)90448-r.

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32

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

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33

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

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

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35

Jafri, Gui Joya. "The Female Circumcision Controversy." American Journal of Islam and Society 19, no. 4 (2002): 128–31. http://dx.doi.org/10.35632/ajis.v19i4.1903.

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Abstract (sommario):

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 successfu

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36

Hamilton, J. "UN condemns female circumcision." BMJ 314, no. 7088 (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 (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 o

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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 (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. Howev

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Khalid, Salleha, Suhaila Sanip, Rafida Hanim Mokhtar, et al. "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

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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 (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

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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 (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 fema

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Amin, Ibnu. "KHITAN WANITA PERSPEKTIF MEDIS DAN HUKUM ISLAM." Jurnal AL-AHKAM 13, no. 2 (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 wo

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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 (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&qu

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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 (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 M

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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 (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 th

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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 (2024): 16. http://dx.doi.org/10.24042/smart.v4i1.20528.

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Abstract (sommario):

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? H

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47

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 (2024): 10–21. https://doi.org/10.59841/ihsanika.v3i1.2057.

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Abstract (sommario):

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 im

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48

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

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49

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 (2020): e1649116698. http://dx.doi.org/10.33448/rsd-v9i11.6698.

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Abstract (sommario):

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

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50

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

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