Hubungan Faktor Sosio-Demografi Terhadap Sunat Perempuan Di Indonesia

Sociodemography, Knowledge of Maternal Circumcision and Its Correlation to the Implementation of Baby Girl Circumcision in Securai Selatan Village, Babalan District, Langkat Regency

“…Based on research in Egypt stated that female circumcision can cause sexual dysfunction, including a decrease in sexual desire (almost half of respondents), followed by a decrease in sexual arousal (36%) and dyspareunia (31.5 %) [7]. This is similar with other studies in Saudi Arabia that show that female circumcision can decrease sexual arousal, reduced lubrication, non-achievement of orgasm and sexual gratification [11].…”

“…In Indonesia, the practices of female circumcision is supported by MUI Fatwa Number 9A of 2008, which stated that female circumcision is a makrumah, where its implementation is one of the recommended forms of worship [7]. Based on this fatwa , female circumcision is performed by removing the membrane (jaldah/colum/spraeputium) that covers the clitoris, but should not be done excessively, such as cutting or injuring clitoris (incision and excision) resulting in danger (dlarar).…”

Habitus and Cultural Reproduction of Female Circumcision in Muslim Community of Sumenep

“…There is a correlation between knowledge and information and female circumcision. These findings are supported by Suparmi et al (2016), who concluded that the education level of the head of the household was not correlated with the practice of female circumcision (AOR = 0.83; 95% CI = 0.81-0.87), but on the contrary, there was a positive relationship between socio-economic status and circumcision Woman.…”

“…When viewed from the side of female circumcision practitioners, most parents choose midwives over paraji (midwives) because they are considered cleaner and more efficient. In addition, midwives usually provide female circumcision packages with pierced ears (Suparmi et al, 2016). Zamroni (2011) conducted a somewhat different study, emphasizing that female circumcision is a tradition in Madura, and the role of the kiai only legitimizes the implementation of female genital mutilation.…”

“…Much research has been done on female circumcision, but generally focuses on the level of public knowledge about female circumcision factors and motivations for female circumcision (Al-Hussaini, 2003;Allam et al, 2001;Kementerian Kesehatan Republik Indonesia, 2013), the reasons for using medical and non-medical personnel as perpetrators of female circumcision (Sumarni & Julia, 2005;Suparmi et al, 2016), and the impact of female circumcision on health dysfunction both physical and psychological health (Elnashar & Abdelhady, 2007;El-Defrawi et al, 2001). On the other hand, there has not been much research about how habitus works in the reproductive process of female circumcision by borrowing Bourdieu's theory as a framework for analysis.…”