A Religious-Situated Way to deal with Tending to FGM/C Among the Somali Group Living in Kenya.


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A Religious-Arranged Way to deal with Tending to FGM/C Among the Somali Group Living in Kenya Maryam Sheik Abdi Ibrahim Lethome Asmani Presentation Outline The circumstance among the Somali in Kenya Two dimensional reaction Illuminate the non-Islamic premise for FGM/C Positive messages
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Slide 1

A Religious-Oriented Approach to Addressing FGM/C Among the Somali Community Living in Kenya Maryam Sheik Abdi Ibrahim Lethome Asmani

Slide 2

Presentation Overview The circumstance among the Somali in Kenya Two-pronged reaction Clarify the non-Islamic premise for FGM/C Positive messages Lessons learned Next steps

Slide 3

Situation in North Eastern Province (NEP) High mortality Infant mortality: 91/1,000 Maternal mortality: 1,000 – 1,300 for every 100,000 live births Poor get to and utilization of safe parenthood administrations: 8% convey in wellbeing offices (41% countrywide) Universal routine of FGM/C Infibulation/sort III most usually honed

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Reasons for the act of FGM/C: Findings from a pattern study Two noteworthy reasons given : It is an Islamic religious necessity (63%) It is a Somali custom and convention (76%) Other reasons given: it forestalls impropriety (17%); it confines a woman’s sexual longing (15%); it guarantees a woman’s cleanliness (12%); it jelly virginity (8%)

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Two-pronged reaction created Strengthen wellbeing framework ability to oversee inconveniences Develop/offer preparing to: Strengthen ANC, conveyance and baby blues consideration Manage wellbeing difficulties connected with FGM/C Encourage wellbeing staff to advocate against practice Initiate group based exercises to energize relinquishment of FGM/C Diagnostic study to comprehend rehearse Engagement with religious pioneers Community preparation with scope of social gatherings

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Initiating group based exercises to empower surrender Removing religious backing would significantly lessen the practice: “ One who is not circumcised is not a Muslim, and even her guardians are seen as not being in the religion, that is the manner by which we consider it to be Somalis”, (Married men, Wajir, 2005) “People before us like Prophet Adam (PBUH) and Eve have been doing it so whether great or terrible we will proceed with it” (Married ladies, Wajir, 2005)

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Addressing religious viewpoint seen as most basic and liable to impact change Health and rights construct contentions in light they could call their own are unrealistic to be persuasive: “…there is no one who does not get a tear, just the seriousness matters…No, it is not in light of circumcision, it is God’s will and it can happen to any one” (Circumcisers, Wajir, 2005).

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Addressing religious perspective seen as most discriminating and prone to impact change “ We will take after our religion…we won\'t stop sunnah however much else besides what is said in the Quran we can stop. We are prepared to talk about with sheikhs yet we won\'t stop on the grounds that the radio or the legislature has said…we are administered by our religion and we don’t think about other laws” ( Married men, Wajir, 2005)

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Strategy to draw in with religious researchers Identify persuasive and learned religious researchers and pioneers to frame group of asset persons; principally non-Somali to evade any social preference Hold dialogs for 10-15 Wajir-based researchers for objectivity

Slide 10

Strategy to connect with religious researchers Critically inspect premise for FGM/C in Islam: Is it an Islamic practice? Create contentions from Islamic teachings that are repudiated by the practice keeping in mind the end goal to question method of reasoning for the practice Compile materials that talk about Islamic position on FGM/C

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Misconceptions about Islamic direction and FGM/C That it was one of the acts of Prophet Ibrahim (Abraham) “ Peace Be Upon Him” That it is bolstered by the customs of Prophet Mohammad (PBUH) - thus a sunnah It guarantees virtue by controlling the sexual longings of ladies (contains the blazing flame in the women… ghilma ) Arguments taking into account the perspectives of diverse schools of thought

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When is a demonstration considered Islamic? A practice or a demonstration must be alluded to as Islamic if in view of proof from the accompanying sources: Quran –the expression of God Sunnah – routine of the Prophet Mohamed (PBUH) Ijma – accord by researchers Qiyas – making an examination (for instance, between FGM/C and male circumcision)

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Counter contentions: FGM/C is not an Islamic practice The verse (Quran: 4: 125) is just pertinent to male circumcision Nothing in the sunnah No valid or appropriate ahadith Nothing from the Prophet\'s deeds

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Counter contentions: FGM/C is not an Islamic practice There is no agreement ( ijma ) on FGM/C from researchers Qiyas (similarity) is not material in the middle of female and male: male circumcision is a religious prerequisite Difference in what is cut: in guys it is the foreskin, in females it is an utilitarian organ

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Positive messages from Islam underscores the significance of taking master guidance e.g. from restorative specialists (Quran: 16: 43) Cutting solid organs and creating any physical mischief is unlawful (Quran: 2: 195). Allah censures the individuals who change His creation (Quran: 4: 119) Women have a privilege to a solid body and delight in wedding sexual relations

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Positive messages from Islam lays accentuation on great childhood ( tarbiya ) and moral teachings to guarantee purity Nobody ought to be rebuffed for trepidation that they could possibly enjoy unlawful sex

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Positive messages from Islam Nothing ought to be done to the body that would forestall virtue for the reasons of love (Infibulation makes genital cleanliness incomprehensible) Islam denounces destructive social practices e.g. female child murder (Quran: 81: 8-9) One ought not succumb to group weight to the detriment of ignoring Allah Mubaah (permitted) acts are precluded on the off chance that they bring about mischief

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Positive messages from Islam A damage can\'t be excessively (old practices can\'t be defended in the event that they are destructive) Trust in God does not mean you don\'t do anything; involves doing what is humanly conceivable (Quran: 13: 11) Every Muslim, and particularly those in positions of power, have a commitment to right awful practices (Quran: 3: 110)

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Un-addressed inquiries by advocates of FGM/C What precisely is the so\'s degree called sunnah circumcision? What is the status of a Muslim who does not rehearse FGM/C? Has FGM/C, accomplished the ‘alleged’ advantage, i.e. control of women’s sexual cravings?

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Challenges to working with the religious researchers Scholars hesitant to freely announce FGM/C non-Islamic through apprehension of losing validity and admiration Fear of an Un-Islamic motivation fundamental FGM/C exercises FGM/C not considered a need issue

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Challenges to working with the religious researchers Poor comprehension of Arabic terms prompts gross misinterpretations of religious writings Scholars’ emphasis on slow move from pharaonic to sunnah to no cut Negative demeanor toward talking about FGM/C on the grounds that seen as a woman’s issue

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Lessons learned FGM/C is profoundly established and its relinquishment requires managed endeavors The practice is wrongly seen to be an Islamic prerequisite Many researchers are persuaded that FGM/C has no premise in Islam, yet are not able to open up to the world because of group weight

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Lessons realized There is accord that sort III is un-Islamic, however backing of the supposed ‘ sunnah circumcision’ exists There is no concurred meaning of the ‘ sunnah circumcision’ It is perilous to allude to the practice as mubaah; advocates can utilize this as an Islamic avocation for its continuation Scholars accuse ladies and the other way around

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Next strides for Progress Sustained group instruction utilizing proper systems that can assist them with addressing basis for the practice Consensus building among religious pioneers so they can get to be change creators Work with other group gatherings, drawing backing from religious pioneers, wellbeing laborers, government authorities

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Next strides for Progress Lobby for implementation of existing against FGM/C laws Include FGM/C in educational modules for schools and universities Address down to earth and in addition vital needs of the group, particularly for ladies and kids Mainstream FGM/C into other sex based projects

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Next strides for Progress More research into: FGM/C and sexual working of ladies Men’s information and view of FGM/C and their part in the work on\'s deserting Social, social and mental motion that make Somali ladies bolster and maintain the practice

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