harvard-human-rights-journal-111-penetrating-the-silence-in-sierra-leone-a-blueprint-for-the-eradication-of-female-genital-mutilation-spring-2010

2021 ◽  
Vol 21 (1) ◽  
Author(s):  
Edward Kwabena Ameyaw ◽  
Seun Anjorin ◽  
Bright Opoku Ahinkorah ◽  
Abdul-Aziz Seidu ◽  
Olalekan A. Uthman ◽  
...  

Abstract Background Female genital mutilation is common in Sierra Leone. Evidence indicates that empowering women provides protective benefits against female genital mutilation/cutting (FGM/C). Yet, the relationship between women’s empowerment and their intention to cut their daughters has not been explored in Sierra Leone. The aim of this study was to assess the association between women’s empowerment and their intention to have their daughters undergo FGM/C in the country. Methods Data for this study are from the 2013 Sierra Leone Demographic and Health Survey. A total of 7,706 women between the ages of 15 and 49 were included in the analysis. Analysis entailed generation of descriptive statistics (frequencies and percentages), and estimation of multi-level logistic regression models to examine the association between women’s empowerment, contextual factors and their intentions to cut their daughters. Results A significantly higher proportion of women who participated in labour force reported that they intended to cut their daughters compared to those who did not (91.2%, CI = 90.4–91.9 and 86.0%, CI = 84.1–87.8, respectively). Similarly, the proportion intending to cut their daughters was significantly higher among women who accepted wife beating than among those who rejected the practice (94.9%, CI = 93.8–95.8 and 86.4% CI = 84.9–87.8, respectively). A significantly higher proportion of women with low decision-making power intended to cut their daughters compared to those with high decision-making power (91.0%, CI = 89.0–92.8 and 85.0% CI = 82.2–87.4, respectively). Results from multivariate regression analysis showed that the odds of intending to cut daughters were significantly higher among women who participated in labour force (aOR = 2.5, CI = 1.3–4.7) and those who accepted wife beating than among those who did not (aOR = 2.7, CI = 1.7–4.5). In contrast, the likelihood of intending to cut daughters was significantly lower among women with high than low knowledge (aOR = 0.4, CI = 0.3–0.7), and among those aged 45–49  than among those aged 15–19  (aOR = 0.2, CI = 0.0–0.6). Conclusion The findings underscore the need to align anti-FGM/C policies and programmes to women who have undergone FGM/C, those with low knowledge, women who support wife beating and young women. Such interventions could highlight the adverse implications of the practice by stressing the psychological, health and social implications of FGM/C on its survivors.


2010 ◽  
Vol 9 (3) ◽  
pp. 279-307 ◽  
Author(s):  
Benjamin Gregg

AbstractNo one, neither speculative philosopher nor empirical anthropologist, has ever shown human rights to be anything other than a culturally particular social construction. If human rights are not natural, divine, or metaphysical, then they can only be a social construction of particular cultures. If so, then many cultures may justifiably reject them as culturally foreign and hence without local normative validity. In response to this conclusion I develop a cognitive approach to any local culture ‐ a cognitive approach in distinction to a normative one. It allows for advancing human rights as rights internal to any given community’s culture. Human rights can be advanced internally by means of “cognitive re-framing,” a notion I develop out of Erving Goffman’s theory of frame analysis. I deploy it in two examples: female genital mutilation in Africa and child prostitution in Asia.


2019 ◽  
Vol 4 (2) ◽  
pp. 222-237
Author(s):  
Aruni Wijayath

Female genital mutilation (FGM) is a ritual and religious and cultural practice among the Moor, Malay and Dawoodi Bohra ethnic communities in Sri Lanka. The process of FGM is ensconced from the general public in Sri Lanka; therefore, few pieces of research pertaining to the practice of FGM are available. A considerable number of international organizations profess that the percentage of FGM/cutting is zero in Sri Lanka through their reports, although newspaper articles and country reports disclose that FGM actually exists among the Muslim community in Sri Lanka. The knowledge regarding the process of FGM is in the backwater in Sri Lanka, even though a considerable number of feminism activists have created a platform to discuss the bad consequences emerging from this harmful practice. According to the World Health Organization (WHO), 30 countries of African Region, selected countries in the Middle East, and countries of Asian Region practice this custom among the female community in some ethnic and religious groups. Through this practice, the female community has not gained any advantage or benefit. The purpose of this research is to explore the municipal laws and human rights regarding FGM in the Sri Lankan context. Furthermore, international conventions which are ratified by Sri Lanka will be analysed in this manner. This research is mainly based on the normative method and retrieved Internet documentary analysis in a qualitative manner.


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