Suchergebnisse

Die Anzahl der Frauen mit Genitalverstümmelung (Female Genital Mutilation, FGM) nimmt infolge von Migration und Globalisierung auch außerhalb der Länder zu, in denen dieses Ritual praktiziert wird. Führende Experten bieten in diesem Buch konkrete Strategien für den Umgang und die Kommunikation mit FGM-Patientinnen in der Praxis und geben einen Überblick über konservative und operative Behandlungsmöglichkeiten, geburtshilfliche Aspekte und rekonstruktive Verfahren. Abgerundet wird das Buch durch Aspekte der psychologischen und sozialmedizinischen Betreuung, Rechtsfragen, Finanzierung, Prävention und Anlaufstellen für Betroffene. Die Herausgeber sind Gründer des Desert Flower Centers im Berliner Krankenhaus Waldfriede, das als erste Einrichtung in Deutschland auf die ganzheitliche medizinische und psychosoziale Betreuung von Frauen mit FGM spezialisiert ist

The strategy for coping with value pluralism that Rawls has proposed is to permit political decisions, at least with respect to basic rights, to depend only on those goods that can be inferred from the bare requirements of respectful relations between persons. His account offers such a parsimonious conception of the good that it cannot cognize some atrocities. I focus on one extreme human rights case: the practice of female genital mutilation (FGM), which, it is well established, violates basic human rights. Doubtless Rawls was appalled by the practice. Yet his theory cannot generate a basis for condemning it. A satisfactory conception of human rights must draw upon some normative source beyond that offered by constructivism.

This article addresses the challenges facing the child welfare system in general, and child protection practice in particular, in responding to female genital mutilation (FGM) in an Australian context. Policy and programmatic responses to FGM are analysed to identify how child welfare concerns may be addressed in a culturally sensitive manner. PGM is depicted as a multi-dimensional phenomenon, related to a complex of inter-connected cultural, social, economic, religious, gender and migration issues. An appropriate response is one that acknowledges these antecedents through the utilisation of a holistic, multi-disciplinary approach. Legal and child protection responses to FGM are inadequate if operating in isolation and are most effective as adjuncts to community development strategies that are aimed at education, information dissemination and consciousness raising among affected communities. More work needs to be undertaken to develop frameworks for practitioners in a cross-cultural context, particularly in the light of continued settlement within Australia of migrant and refugee communities from countries with different child-rearing practices and beliefs.

Although considered a violation of human rights, female genital mutilation (FGM) is a commonly accepted practice in Nigeria in the ritual and sociocultural context of the population. In recent years, there have been strong policy actions by Nigerian legislature to curb this practice. Despite that, FGM continues to be a widespread phenomenon. In this study, we aimed to report on the prevalence of FGM, women's attitude towards this practice, and its association with selected sociodemographic factors. Methods: Nigeria Demographic and Health Surveys conducted in 2003, 2008 and 2013 provided the data for this study. The participants were married women aged between 15 and 49 years. Owing to the clustered nature of the data, a complex survey plan was created to account for cluster effects and sampling weights. Data were analysed using bivariate and multivariate regression techniques. Results: Overall prevalence of FGM was 38.9% (95% CI = 36.4–40.1), and that among their daughters was 17.4% (95% CI = 15.3–19.7). There has been a substantial increase in the prevalence of FGM in 2013 compared to its 2003 level. Respondents who had undergone circumcision were more likely to have their daughters circumcised. In all three surveys, almost all of the circumcisions were performed by traditional practitioners. In the regression analysis, respondent's age, area and region of residency, religious affiliation, educational status, and household wealth appeared to be significant predictors of FGM. Conclusion: In Nigeria, FGM remains a widely prevalent phenomenon with an increasing number of women experiencing this practice. Important regional and socioeconomic disparities were observed in the prevalence which merit urgent policy attention.

Female genital mutilation (FGM) affects women in many countries and carries significant socio-sexual and cultural implications such as affected female sexual pleasure and a strong association with traditions which are believed to form a cultural identity. This essay explored the lack of data and discourse regarding this practice among the Dawoodi Bohra community in Pakistan. Due to the Pakistani government's lack of recognition and public dialogue on this issue, there remains no official laws, statistics, or empirical research about the ritual. Despite the rise of feminism and women's empowerment in many contemporary societies, Pakistan has not initiated any FGM debate in the domains of government, political activism, or academia. Simultaneously, FGM remains secretive and taboo within the Dawoodi Bohra community. This overall lack of awareness has left little to no resources or methods to study FGM in the country. To help bridge this data gap, this essay investigated the religious and cultural significance of FGM among Dawoodi Bohras in Pakistan, discussing factors and justifications that perpetuate the tradition. A unique interplay of patriarchal and matriarchal power structures may be driving FGM in this population, resulting in continued violation of the bodily autonomy of female children and unclear negative effects on women (e.g., physical pain, sexual problems, and psychological trauma). This paper also contrasted universalist and cultural relativist theories of FGM and recommended a research approach characterized by increased cultural competence, sensitivity, and non-judgmental exploration. By pursuing well-designed, culturally sensitive research about FGM in Pakistan, it is possible to initiate productive public discourse and action without incurring shame upon women and entire communities.

This paper examines the practice of female genital mutilation (FGM) among the Dawoodi Bohra community in Pakistan. FGM, a non-therapeutic alteration of the female genitalia, is examined through the lenses of religion, culture and health. The Dawoodi Bohra, predominantly based in Karachi, practice FGM as a religious and cultural rite, linking it to notions of purity and social acceptance. Despite global efforts to outlaw and eradicate FGM, it persists, underpinned by deeply held beliefs and the insular nature of the community. The physical and psychological effects of FGM are profound, leading to immediate and long-term complications such as severe pain, infection and psychological trauma. This paper discusses the impact of these practices on women's health and rights, while critiquing the lack of an effective legal framework in Pakistan to combat FGM. In addressing this issue, the paper contributes to the broader discourse on gender-based violence and the rights of women and children in patriarchal societies.

Les opérations traditionnelles sur les organes génitaux féminins, étant été reconnues comme une question importante dans le contexte du mouvement international pour les droits des femmes, provoquent actuellement de nombreux débats. Les anthropologues ont été accusés d'caravoir dissumulé les effets dangereux et estropiants quant au sexe, de l'carexci‐sion et de l'carinfibulation. Ce mémoire examine les antécedents historiques de la position actuelle des anthropologues sur ces questions, s'attachant surtout aux implications raciales des condamnations antérieures qui ont été portées contre les opérations génitales parmi les Africains, les Juifs et les Australiens, et suggére que la théorie anthropolo‐gique contemporaine offre une approche qui est différent et acceptable du point de vue moral, et solide du point de vue scientifique.Traditional operations on the female genitals are currently the subject of considerable debate, having been identified as an important issue in the context of the international movement for women's rights. Anthropologists have been accused of perpetrating a 'cover‐up' of the dangerous and sexually disabling effects of clitoridectomy and infibula‐tion. This paper examines the historical background to anthropologists' current position on these issues, with particular attention to the racial overtones of earlier condemnations of genital operations among Africans, Jews, and Australians, and suggests that contemporary anthropological theory may offer an altered focus for discussion that is both morally acceptable and scientifically valid.

Guidance issued by the Department of Health outlines the type of issues commissioners need to take into account when setting up services across different parts of the country to treat and support FGM victims