Fi jenital mutilasyon

Fi jenital mutilasyon se retire elèv la nan kèk oswa tout jenital yo fi.^[2]^[3] Sa a se fè pa yon moun, anjeneral, yon lòt fanm, ki moun ki retire yon pati oswa pi fò nan jenital yo ak yon razwa oswa lam. Sa a se fè avèk oswa san anestezi. Fi jential mutilasyon ap pase nan anpil kote. Yemèn, Irak kurd, ven-sèt peyi Afriken, Azi, Mwayen Oryan. Sa rive lè moun k ap pratike sa a deplase nan diferan pati nan mond lan: yo pran sa a pratik ak yo.^[4] Gen laj la nan ki li se fèt varye de jou apre nesans rive nan fòme; nan mwatye peyi yo pou ki figi nasyonal yo disponib, ki pi ti fi yo koupe anvan yo gen senk.

Pwosedi yo diferan selon gwoup la etnik yo. Yo genyen ladan yo retire nan clitoral kapo a ak glan clitoral (pati nan vizib nan clitoris la), yo retire yon elèv lèvr anndan, epi, nan fòm ki pi grav (li te ye tankou (Tip III) infibulation), yo retire yon ti fi anndan an ak lèvr deyò ak fèmti nan vulv. Nan sa a pwosedi dènye a, se yon ti twou kite pou pasaj la nan pipi ak likid règ, ak vajen se louvri nan pou kouche, epi li louvri plis pou akouchman. Efè Sante depann sou pwosedi a, men yo ka gen ladan yo enfeksyon frekan, doulè kwonik, spor, yon enkapasite yo jwenn ansent, konplikasyon pandan akouchman ak fatal senyen.^[5]

Pratik la se paske nan inegalite sèks epi li fè tantativ nan kontwole wòl yon fanm nan ak kouche seksyèl. Pratik sa a se sou lide nan pite, modesti ak estetik. Li se anjeneral inisye ak te pote soti pa fanm, ki moun ki wè li kòm yon sous nan onè, ak ki moun ki gen krentif pou ke li pap resevwa yo gen pitit fi yo ak pitit pitit fi koupe pral ekspoze ti fi yo esklizyon sosyal.^[6] Plis pase 130 milyon dola fanm ak tifi te fè eksperyans feminin nan 29 peyi yo nan ki li gen yon occurence segondè.^[7] Nasyonzini Fon an Popilasyon estime ke te 20 pousan nan fanm ki afekte te infibulated, yon pratik jwenn lajman nan nòdès Lafrik di, patikilyèman Djibouti, Eritrea, Somali ak nò Soudan.^[8]^[9]

Feminin te òlalwa oswa restren nan pi fò nan peyi yo nan ki li rive, men lwa yo yo mal fè respekte restriksyon.^[10] Te gen efò entènasyonal depi ane 1970 yo yo sispann sa a pratik ak konvenk moun yo abandone li. Nan 2012 United Asanble Jeneral la Nasyon, rekonèt feminin kòm yon vyolasyon moun-dwa, te vote unaniment entansifye efò sa yo.^[11] Opozisyon an se pa san kritik li yo, patikilyèman nan mitan anthropologie. Eric Silverman ekri ke feminin te vin youn nan sijè santral antwopoloji a moral, ogmante kesyon difisil sou rlativist kiltirèl, tolerans ak inivèsalite a nan dwa moun.^[12]

Tèminoloji

Nan mwa avril 1997 KI MOUN KI, Nasyonzini pou Timoun yo Fon an (UNICEF) ak Nasyonzini Fon Popilasyon (UNFPA) bay yon deklarasyon komen defini sa a pratik kòm fanm jenital mutilasyon. Lòt tèm gen ladan fi koupe jenital (èksizyon) ak fi jenital mutilasyon/koupe, pi pito pa moun ki travay avèk pratik.

Metòd ke yo te itilize

Diferan kalite koupe

Sitasyon

↑ Douglas Martin, "Efua Dorkenoo Dies at 65; Key Foe of Genital Cutting in Africa, Middle East", The New York Times, 27 October 2014.
Efua Dorkenoo, Cutting the Rose: Female Genital Mutilation, the Practice and its Prevention, London: Minority Rights Group, 1994.
↑ Pou curcumsizers yo, yon lam byen file oswa razwa, anestezi, UNICEF 2013, pp. 2, 44–46; pou 29 peyi, pp. 26–27.
UNICEF 2014, p. 6: "The practice is also found in countries including Colombia, Islamic Republic of Iran, Jordan, Oman, Saudi Arabia, parts of Indonesia and Malaysia and pockets of Europe and North America, but reliable data on the magnitude of the phenomenon in these other contexts are largely unavailable." Tradui: "Se seremoni sa a yo te jwenn nan Kolonbi, Islamik Iran, lòt bò larivyè Jouden, Omàn, Arabi Saoudit, Endonezi, ak Malezi. Li k ap pase nan ti popilasyon an Ewòp ak Amerik di Nò. Enfòmasyon sou grandè a fanm jenital mutilasyon pa ka jwenn."
↑ UNICEF 2013, p. 15: "There is a social obligation to conform to the practice and a widespread belief that if they [families] do not, they are likely to pay a price that could include social exclusion, criticism, ridicule, stigma or the inability to find their daughters suitable marriage partners." Tradui: "Li se yon tradisyon ak obligasyon yo fè sa. Fanmi yo kwè ke yo dwe konfòme. Fanmi kwè si yo pa konfòme yo, yo pral peye pri a. Fanmi an gen krentif pou esklizyon, rejè, kritik, betiz, ak stigma. Yo kwè ke pitit fi yo pa pral marye marye nou."
↑ For the circumcisers, blade/razor, anaesthesia, UNICEF 2013, pp. 2, 44–46; for the 29 countries, pp. 26–27.
UNICEF 2014, p. 6: "The practice is also found in countries including Colombia, Islamic Republic of Iran, Jordan, Oman, Saudi Arabia, parts of Indonesia and Malaysia and pockets of Europe and North America, but reliable data on the magnitude of the phenomenon in these other contexts are largely unavailable." Tradui: "Se pratik a tou yo te jwenn nan lòt peyi yo. Sa yo se Kolonbi, Repiblik Islamik de Iran, lòt bò larivyè Jouden, Omàn, Arabi Saoudit, Endonezi ak Malezi. Gen kote nan nan Ewòp ak Amerik di Nò. Men, bon jan enfòmasyon sou nimewo vre nan kote sa yo disponib."
↑ Jasmine Abdulcadira, et al, "Care of women with female genital mutilation/cutting", Swiss Medical Weekly, 6(14), January 2011.
↑ UNICEF 2013, p. 15: "Gen yon obligasyon sosyal yo konfòme yo ak pratik nan ak yon kwayans komen ke si yo [fanmi] pa fè sa, yo gen plis chans yo peye yon pri ki ka gen ladan esklizyon sosyal, kritik, betiz, stigma oswa enkapasite a jwenn maryaj apwopriye pou pitit fi yo."
Nahid F. Toubia, Eiman Hussein Sharief, "Female genital mutilation: have we made progress?", International Journal of Gynecology & Obstetrics, 82(3), September 2003, pp. 251–261: "One of the great achievements of the past decade in the field of FGM is the shift in emphasis from the concern over the harmful physical effects it causes to understanding this act as a social phenomenon resulting from a gender definition of women's roles, in particular their sexual and reproductive roles. This shift in emphasis has helped redefine the issues from a clinical disease model (hence the terminology of eradication prevalent in the literature) to a problem resulting from the use of culture to protect social dominance over women's bodies by the patriarchal hierarchy. Understanding the operative mechanisms of patriarchal dominance must also include understanding how women, particularly older married women, are important keepers of that social hegemony." Modèl:PMID Modèl:Doi
↑ Erè nan sitasyon : Baliz <ref> pa valab ; nou pa bay tèks pou ref yo ki rele 133million
↑ Erè nan sitasyon : Baliz <ref> pa valab ; nou pa bay tèks pou ref yo ki rele UNFPATypeIIIestimate
↑ Erè nan sitasyon : Baliz <ref> pa valab ; nou pa bay tèks pou ref yo ki rele Yoder2008p13
↑ Pou peyi nan ki li se òlalwa oswa restren, UNICEF 2013, p. 8; pou fè respekte, UNFPA–UNICEF 2012, p. 48.
↑ Erè nan sitasyon : Baliz <ref> pa valab ; nou pa bay tèks pou ref yo ki rele UN
↑ Eric K. Silverman, "Anthropology and Circumcision", Annual Review of Anthropology, 33, 2004 (pp. 419–445), pp. 420, 427.

[1] Douglas Martin, "Efua Dorkenoo Dies at 65; Key Foe of Genital Cutting in Africa, Middle East", The New York Times, 27 October 2014.
Efua Dorkenoo, Cutting the Rose: Female Genital Mutilation, the Practice and its Prevention, London: Minority Rights Group, 1994.

[2] Pou curcumsizers yo, yon lam byen file oswa razwa, anestezi, UNICEF 2013, pp. 2, 44–46; pou 29 peyi, pp. 26–27.
UNICEF 2014, p. 6: "The practice is also found in countries including Colombia, Islamic Republic of Iran, Jordan, Oman, Saudi Arabia, parts of Indonesia and Malaysia and pockets of Europe and North America, but reliable data on the magnitude of the phenomenon in these other contexts are largely unavailable." Tradui: "Se seremoni sa a yo te jwenn nan Kolonbi, Islamik Iran, lòt bò larivyè Jouden, Omàn, Arabi Saoudit, Endonezi, ak Malezi. Li k ap pase nan ti popilasyon an Ewòp ak Amerik di Nò. Enfòmasyon sou grandè a fanm jenital mutilasyon pa ka jwenn."

[3] UNICEF 2013, p. 15: "There is a social obligation to conform to the practice and a widespread belief that if they [families] do not, they are likely to pay a price that could include social exclusion, criticism, ridicule, stigma or the inability to find their daughters suitable marriage partners." Tradui: "Li se yon tradisyon ak obligasyon yo fè sa. Fanmi yo kwè ke yo dwe konfòme. Fanmi kwè si yo pa konfòme yo, yo pral peye pri a. Fanmi an gen krentif pou esklizyon, rejè, kritik, betiz, ak stigma. Yo kwè ke pitit fi yo pa pral marye marye nou."

[4] For the circumcisers, blade/razor, anaesthesia, UNICEF 2013, pp. 2, 44–46; for the 29 countries, pp. 26–27.
UNICEF 2014, p. 6: "The practice is also found in countries including Colombia, Islamic Republic of Iran, Jordan, Oman, Saudi Arabia, parts of Indonesia and Malaysia and pockets of Europe and North America, but reliable data on the magnitude of the phenomenon in these other contexts are largely unavailable." Tradui: "Se pratik a tou yo te jwenn nan lòt peyi yo. Sa yo se Kolonbi, Repiblik Islamik de Iran, lòt bò larivyè Jouden, Omàn, Arabi Saoudit, Endonezi ak Malezi. Gen kote nan nan Ewòp ak Amerik di Nò. Men, bon jan enfòmasyon sou nimewo vre nan kote sa yo disponib."

[Abdulcadira-5] Jasmine Abdulcadira, et al, "Care of women with female genital mutilation/cutting", Swiss Medical Weekly, 6(14), January 2011.

[6] UNICEF 2013, p. 15: "Gen yon obligasyon sosyal yo konfòme yo ak pratik nan ak yon kwayans komen ke si yo [fanmi] pa fè sa, yo gen plis chans yo peye yon pri ki ka gen ladan esklizyon sosyal, kritik, betiz, stigma oswa enkapasite a jwenn maryaj apwopriye pou pitit fi yo."
Nahid F. Toubia, Eiman Hussein Sharief, "Female genital mutilation: have we made progress?", International Journal of Gynecology & Obstetrics, 82(3), September 2003, pp. 251–261: "One of the great achievements of the past decade in the field of FGM is the shift in emphasis from the concern over the harmful physical effects it causes to understanding this act as a social phenomenon resulting from a gender definition of women's roles, in particular their sexual and reproductive roles. This shift in emphasis has helped redefine the issues from a clinical disease model (hence the terminology of eradication prevalent in the literature) to a problem resulting from the use of culture to protect social dominance over women's bodies by the patriarchal hierarchy. Understanding the operative mechanisms of patriarchal dominance must also include understanding how women, particularly older married women, are important keepers of that social hegemony." Modèl:PMID Modèl:Doi

[133million-7] Erè nan sitasyon : Baliz <ref> pa valab ; nou pa bay tèks pou ref yo ki rele 133million

[UNFPATypeIIIestimate-8] Erè nan sitasyon : Baliz <ref> pa valab ; nou pa bay tèks pou ref yo ki rele UNFPATypeIIIestimate

[Yoder2008p13-9] Erè nan sitasyon : Baliz <ref> pa valab ; nou pa bay tèks pou ref yo ki rele Yoder2008p13

[10] Pou peyi nan ki li se òlalwa oswa restren, UNICEF 2013, p. 8; pou fè respekte, UNFPA–UNICEF 2012, p. 48.

[UN-11] Erè nan sitasyon : Baliz <ref> pa valab ; nou pa bay tèks pou ref yo ki rele UN

[12] Eric K. Silverman, "Anthropology and Circumcision", Annual Review of Anthropology, 33, 2004 (pp. 419–445), pp. 420, 427.

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