Women’s sexual and reproductive health and rights (SRHR) have been undermined from time to time due to female genital mutilation (FGM). Women and girls experiencing FGM in many developing countries, including Tanzania and Nigeria. The aim of this study is to investigate the problems that occurred during the COVID-19 pandemic, which contributed to the high rates of FGM in Tanzania and Nigeria. This study uses a qualitative method to see the prevalence of FGM in both countries which has increased since the COVID-19 pandemic. This study is supported by the Patriarchal theory of Sylvia Walby, which explains why men try to oppress and control women as figures who dominate society. The study results show that both Nigeria and Tanzania have seen an increase in FGM amid COVID-19, with school closures placing teenage girls at the highest risk of FGM. The study concludes that the government, private institutions, and other development stakeholders should work together to find solutions to assist communities and families in ending FGM. If these efforts are implemented, then the 2030 sustainable development agenda can become a reality in ending FGM in Nigeria and Tanzania.
This study discusses the social meaning of reading sholawat nariyah 4,444 times. The purpose is to understand it as a social reality practiced in Badang Village during the COVID-19 pandemic. Sholawat nariyah is interpreted as a religious tradition that continues to be preserved and maintained. It uses a qualitative approach from the phenomenological aspect, with in-depth interviews and observations. The findings cover five categories of sholawat nariyah: as a symbol of religion, as a solidarity action, as sacredness, as collective awareness, and as a tool of power. This study concludes that the social meaning of reading sholawat nariyah for 4,444 times is social capital and cultural wealth in Badang Village. Sholawat nariyah is also as a social reality in understanding sholawat nariyah.Penelitian ini membahas tentang makna sosial dari bacaan sholawat nariyah sebanyak 4,444 kali. Tujuannya yaitu untuk memahami pembacaan sholawat nariyah sebagai realitas sosial di desa Badang pada masa pandemi COVID-19. Sholawat nariyah dimaknai sebagai tradisi keagamaan yang terus dilestarikan dan dipertahankan. Metode penelitian menggunakan pendekatan kualitatif dari aspek fenomenologis, dengan wawancara mendalam dan observasi. Penelitian ini mengklasifikasikan temuan ke dalam lima kategori, antara lain: sholawat nariyah sebagai simbol agama; sebagai aksi solidaritas; dalam kesucian; sebagai kesadaran kolektif; dan sebagai sebuah alat kekuasaan. Penelitian ini menyimpulkan bahwa makna sosial yang terkandung dalam bacaan sholawat nariyah sebanyak 4,444 kali merupakan modal sosial dan kekayaan budaya di desa Badang, sholawat nariyah sebagai ralitas sosial dalam memahami sholawat nariyah.
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