Educating about female genital mutilation

Holmes, Victoria; Farrington, Rebecca; Mulongo, Peggy

doi:10.1080/14739879.2016.1245589

Cited by 8 publications

(7 citation statements)

References 14 publications

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“…Another study conducted by Shabila et al [24] reported the necessity to include religious leaders in the FGC issue. Other studies concluded that the involvement of religious leaders would be critical in eradicating FGC [25,26]. However, our analysis revealed that some religious leaders highlighted the need to reach a conclusive answer concerning FGC to advise people accordingly.…”

Section: Discussionmentioning

confidence: 54%

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Knowledge, attitudes, and positions of religious leaders towards female genital mutilation: A cross-sectional study from the Kurdistan Region of Iraq

Mahmood

Shabu

M-Amen

et al. 2022

Preprint

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Background: Understanding the perspectives of the key players in the community regarding female genital cutting (FGC) is very important for directing preventive programs. Religious leaders help shape community behaviors, which is highly pertinent in the case of FGC as it is frequently perceived to be a religious requirement. This study assesses religious leaders’ knowledge, attitudes, and positions towards FGC in the Kurdistan Region of Iraq. Methods: This cross-sectional study was conducted in the Kurdistan Region of Iraq. It included a purposive sample of 147 local religious leaders ( khateebs ) representing the three governorates of Erbil, Sulaimaniyah, and Duhok. A self-administered questionnaire was used to collect data about the religious leaders’ knowledge, attitude, and position towards FGC. Results: The participants identified reduction of the sexual desire of women as the main benefit (37%) and risk (24%) of FGC. Cultural tradition and religious requirements were the main reasons for practicing FGC. About 59% of the religious leaders stated that people ask for their advice on FGC. Around 14% of the participants supported performing FGC, compared to 39.1% who opposed it. Religious (73.9%) and cultural (26.1%) rationales were the main reasons given for supporting FGC. Being a cultural practice and having harmful effects (53.5%) and lack of clear religious evidence (46.6%) were the main reasons for being against FGC. Around 52% of the participants recommended banning FGC by law, while 43.5% did not support banning it. A statistically significant association (P=0.015) was found between religious leaders’ residence and their position on performing FGC. More than 46% of those residing in Duhok were against performing FGC, compared to lower proportions in Erbil (38.8%) and Sulaimaniyah (30%). Conclusion: A conclusive decision concerning FGC banning needs to be made by religious authorities to advise people to avoid the practice. Health awareness activities incorporating FGC risks should be carried out to enlighten religious leaders at different levels of religious positions. Further research exploring perspectives of religious authorities concerning religious leaders’ inconclusive judgments about FGC is deemed necessary.

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Section: Discussionmentioning

confidence: 54%

Section: Discussionmentioning

confidence: 99%

Knowledge, attitudes, and positions of religious leaders towards female genital mutilation: A cross-sectional study from the Kurdistan Region of Iraq

Mahmood

Shabu

M-Amen

et al. 2022

Preprint

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“…While the American College of Obstetricians and Gynecologist developed an educational program in 1999 and updated it in 2008, 8 and there have been calls in the medical literature to enhance educational initiatives, [9][10][11][12] there is still a woeful lack of education regarding FGC in both undergraduate and graduate medical education programs across the United States. Although data are somewhat limited, evidence suggests that American HCPs are not sufficiently prepared to provide comprehensive, culturally sensitive care to women and girls affected by FGC.…”

Section: A Widespread Practicementioning

confidence: 99%

Developing Physician Educational Competencies for the Management of Female Genital Cutting: A Call to Action

Atkinson

Geisler

2019

Journal of Women's Health

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Female genital cutting (FGC), also called female genital mutilation, is defined as ''all procedures involving partial or total removal of the external female genitalia or other injury to the female genital organs whether for cultural, religious, or other nontherapeutic reasons.'' FGC can have significant health consequences, including multiple physical and psychological complications, throughout the life course. Despite violating numerous human rights and existing legal prohibitions, the practice continues. In the United States, FGC is becoming increasingly prevalent, however, physicians are not routinely trained to care for these patients. Despite the evidence of the need, there is a woeful lack of training regarding FGC in undergraduate, graduate, and continuing medical education programs. Furthermore, many health care providers (HCPs) are unaware of their mandatory reporting obligations regarding FGC under current state laws. There are no established educational competencies or training guidelines for incorporating FGC into all levels of medical education. This article establishes the need to develop competencies and underscores that models exist for undertaking this work. It also aims to engender dialog about FGC education and calls for launching an initiative to develop educational competencies to train HCPs about FGC. By integrating comprehensive, evidence-based education and training at all levels of medical education, HCPs will be able to provide high-quality, team-based, culturally sensitive care to the hundreds of thousands of affected women and girls in the United States, and work to prevent the practice from being carried out on girls who are at risk but have not yet been cut.

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“…Ülkemizde terim yaygın olmasa da, "kadın sünneti" ve "kız sünneti" eş anlamlı kullanılmaktadır. Hiç şüphesiz bu argümanların hiçbirinin bilimsel geçerliliği yoktur ve hepsi ancak birer "mit"tir (20).…”

Section: Kız çOcuklarda Ve Kadınlarda Sünnetunclassified

“…Ülkemizde terim yaygın olmasa da, "kadın sünneti" ve "kız sünneti" eş anlamlı kullanılmaktadır. (20).…”

Section: Kız çOcuklarda Ve Kadınlarda Sünnetunclassified

Sosyokültürel, Etik, Tıbbi ve İslami Perspektiften Kız Çocuklarda ve Kadınlarda Sünnet

Karaman¹

2017

Anadolu Kliniği Tıp Bilimleri Dergisi

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Bu çalışmanın amacı, kız/kadın sünnetinin sosyokültürel, tıbbi, etik ve dini/İslami olmak üzere dört ayrı perspektiften incelenmesidir. Günümüzde kadın sünneti Afrika'da uygulanmakta ve uygulama sıklığı ülkeden ülkeye değişmektedir. Tarih boyunca kadın sünnetine gerekçe gösterilen sosyokültürel nedenlerden hiçbirinin bilimsel geçerliliği yoktur. Kadın sünneti sıhhi hiçbir yarar sağlamaz, aksine, erken ve geç dönemde kadının fiziksel, ruhsal ve sosyal sağlığına ciddi bir darbe vurur. Cinsel sağlık ve mutluluk açısından ise, tam bir felaket tablosudur. Ancak konu ile ilgili bir uygulama olan "hoodectomy" bir istisna olup, kadın lehine olumlu sonuçlar veren bir müdahaledir. Kadın sünnetine etik perspektiften baktığımızda, genel kabul gören temel etik prensiplerin tümünün ihlal edildiğini görürüz. Son olarak İslami perspektiften bakıldığında, Kur'an'da kızların sünnetine mesnet teşkil edip hüküm çıkarılacak bir ayet olmadığı görülür. Kız sünnetinden bahseden hadisler de hadis ulemasınca zayıf bulunmuştur. Fetva vermeye mesnet olacak sıhhat ve kuvvette kabul edilmemişlerdir.

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Educating about female genital mutilation

Cited by 8 publications

References 14 publications

Knowledge, attitudes, and positions of religious leaders towards female genital mutilation: A cross-sectional study from the Kurdistan Region of Iraq

Knowledge, attitudes, and positions of religious leaders towards female genital mutilation: A cross-sectional study from the Kurdistan Region of Iraq

Developing Physician Educational Competencies for the Management of Female Genital Cutting: A Call to Action

Sosyokültürel, Etik, Tıbbi ve İslami Perspektiften Kız Çocuklarda ve Kadınlarda Sünnet

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