DIREITOS HUMANOS E IDENTIDADE CULTURAL: A MUTILAÇÃO GENITAL FEMININA E SUAS IMPLICAÇÕES PARA OS DIREITOS DAS MULHERESHUMAN RIGHTS AND CULTURAL IDENTITY: FEMALE GENITAL MUTILATION AND THEIR IMPLICATIONS FOR WOMEN'S RIGHTS

2017 ◽  
Vol 8 (14) ◽  
Author(s):  
Doglas Cesar Lucas (Unijuí/RS) ◽  
Pâmela Copetti Ghisleni (Unijuí/RS)
Keyword(s):  
Human Rights ◽  
Cultural Identity ◽  
United Nations ◽  
Women's Rights ◽  
Female Genital Mutilation ◽  
Women’S Rights ◽  
Genital Mutilation ◽  
Global Concern ◽  
Female Genital

Embora não seja possível fornecer um número exato, de acordo com o recente relatório Female Genital Mutilation/Cutting: A Global Concern, elaborado pela UNICEF – United Nations Children's Fund, estima-se que aproximadamente 200 milhões de meninas e mulheres em trinta países já foram submetidas à mutilação genital. Essa prática cultural é endossada por discursos comunitaristas radicais e pela vertente conservadora do multiculturalismo. A globalização faz da pluralidade cultural um fenômeno cada vez mais evidente e nos apresenta questionamentos sobre como conciliar a universalidade dos direitos humanos com esse fato de que a contemporaneidade apresenta demandas cada vez mais plurais, segmentadas e ao mesmo tempo específicas. Nesse sentido, o presente artigo propõe um olhar crítico sobre o relativismo cultural e suas implicações no que diz respeito à mutilação genital feminina, sem olvidar, contudo, da importância dos laços de pertença com a comunidade. É que embora não seja possível reduzir os direitos humanos à experiência Ocidental, há uma dimensão comum em todos seres humanos que deve ser tutelada, independentemente da sua cultura, e cuja violação implica em profanar a si mesmo.

scholarly journals Female Genital Mutilation as Violence Against Women: A Narrative of Promoting Abandonment

2021 ◽  
Vol 2 (2) ◽  
pp. 121
Author(s):  
Rizky Akbar Idris ◽  
Muhammad Pramadiathalla ◽  
Tania Daniela
Keyword(s):  
Violence Against Women ◽  
Women's Rights ◽  
Female Genital Mutilation ◽  
Healthcare Providers ◽  
Women’S Rights ◽  
Genital Mutilation ◽  
Legal Method ◽  
Women And Girls ◽  
The Difference ◽  
Female Genital

Today, women and girls are less likely to undergo female genital mutilation (FGM) than decades ago. However, the practice is still near-universal in some countries. FGM is still practiced because societies still hold their traditional values and norms. According to UNICEF, at least 200 million women and girls have been subjected to the practice in 30 countries, mainly those in Asia and Africa. This study aimed to analyze FGM as violence against women relating to the communities and their beliefs by addressing the status quo and the legality of FGM practices in Indonesia, Egypt, and Yemen. It accounted for the state's role in preventing, handling, and safeguarding the victims of FGM practices. This study used the socio-legal method by critically analyzing the legislation for further implications for legal subjects. This study showed that FGM was a form of violence against women which have a role in the perpetual violation of women's rights. It identified the difference in practice, prevalence, legality, and the state's role in FGM in Indonesia, Egypt, and Yemen. It suggested to prevent FGM practices through mobilizing political will and funding, strengthening healthcare providers' awareness and knowledge, building a supportive legislative and regulatory environment, and reinforcing monitoring, evaluation, and accountability. KEYWORDS: Women’s Rights, Female Genital Mutilation, Violence Against Women.

Deploying Cognitive Sociology to Advance Human Rights

2010 ◽  
Vol 9 (3) ◽  
pp. 279-307 ◽  
Author(s):  
Benjamin Gregg
Keyword(s):  
Human Rights ◽  
Social Construction ◽  
Female Genital Mutilation ◽  
Frame Analysis ◽  
Local Culture ◽  
Cognitive Sociology ◽  
Cognitive Approach ◽  
Child Prostitution ◽  
Genital Mutilation ◽  
Female Genital

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.

Part II Subsidiary Human Rights Organs, 7 The Commission on the Status of Women

2020 ◽  
Author(s):  
Kabasakal Arat Zehra F
Keyword(s):  
Human Rights ◽  
United Nations ◽  
Women's Rights ◽  
Women’S Rights ◽  
Women's Issues ◽  
The Status ◽  
The United Nations ◽  
Status Of Women ◽  
Operational Structure

This chapter describes the Commission on the Status of Women (CSW), which was the first international organ ever created to promote women’s rights and equality. The status of women has been on the agenda of the United Nations since its inception and typically addressed as an issue of discrimination in relation to human rights. As the UN’s work on human rights has evolved and expanded, so have its apparatuses and activities on the advancement of women’s rights and status. The CSW played a key role in drafting declarations and treaties that promote women’s rights, organizing world conferences on women, the development of other UN agencies that address women’s issues, and monitoring and evaluating the attention given to women by other agencies. The chapter examines and discusses the CSW’s operational structure, changing agenda, major accomplishments, the difficulties encountered by the Commission, and the controversies surrounding both its work and the UN approach to women’s issues.

Legal Impact of Female Genital Mutilation: Special Reference to Penal Laws and Human Rights Perspective in the Criminal Justice System of Sri Lanka

2019 ◽  
Vol 4 (2) ◽  
pp. 222-237
Author(s):  
Aruni Wijayath
Keyword(s):  
Human Rights ◽  
Sri Lanka ◽  
Female Genital Mutilation ◽  
Cultural Practice ◽  
World Health ◽  
African Region ◽  
Genital Mutilation ◽  
Female Community ◽  
Health Organization ◽  
Female Genital

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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