The swedish law against Female genital mutilation (FGM) prohibits procedures that removes parts of the female genitalia and thereby makes permanent changes in the body. The problem with the wording of the law is that it may also apply to the western phenomenon cosmetic genital surgery. This paper therefore examines if cosmetic genital surgery should be covered by the swedish law against FGM, by making a critical comparing analysis. The paper begins with comparing FGM with cosmetic genital surgery to prove that there are more similarities than differences between the procedures. By using the theoretical perspectives universalism and postcolonialism, the paper then examines why, particularly in the West, there is a different approach to FGM than to cosmetic genital surgery, regardless of the similarities of the procedures.

The swedish law against Female genital mutilation (FGM) prohibits procedures that removes parts of the female genitalia and thereby makes permanent changes in the body. The problem with the wording of the law is that it may also apply to the western phenomenon cosmetic genital surgery. This paper therefore examines if cosmetic genital surgery should be covered by the swedish law against FGM, by making a critical comparing analysis. The paper begins with comparing FGM with cosmetic genital surgery to prove that there are more similarities than differences between the procedures. By using the theoretical perspectives universalism and postcolonialism, the paper then examines why, particularly in the West, there is a different approach to FGM than to cosmetic genital surgery, regardless of the similarities of the procedures.

The swedish law against Female genital mutilation (FGM) prohibits procedures that removes parts of the female genitalia and thereby makes permanent changes in the body. The problem with the wording of the law is that it may also apply to the western phenomenon cosmetic genital surgery. This paper therefore examines if cosmetic genital surgery should be covered by the swedish law against FGM, by making a critical comparing analysis. The paper begins with comparing FGM with cosmetic genital surgery to prove that there are more similarities than differences between the procedures. By using the theoretical perspectives universalism and postcolonialism, the paper then examines why, particularly in the West, there is a different approach to FGM than to cosmetic genital surgery, regardless of the similarities of the procedures.

The swedish law against Female genital mutilation (FGM) prohibits procedures that removes parts of the female genitalia and thereby makes permanent changes in the body. The problem with the wording of the law is that it may also apply to the western phenomenon cosmetic genital surgery. This paper therefore examines if cosmetic genital surgery should be covered by the swedish law against FGM, by making a critical comparing analysis. The paper begins with comparing FGM with cosmetic genital surgery to prove that there are more similarities than differences between the procedures. By using the theoretical perspectives universalism and postcolonialism, the paper then examines why, particularly in the West, there is a different approach to FGM than to cosmetic genital surgery, regardless of the similarities of the procedures.

Female genital mutilation is an ancient custom, practiced mainly in African countries. For several years, Africans has immigrated to Sweden and many of the women are genitally mutilated or circumcised. The aim of this study was to bring some clarity to the attitudes and experiences regarding Female genital mutilation among those who are affected. Articles for this literature review were searched for in international databases, and in the university library database. The outcome of this study shows that health care staff is in need of greater knowledge about this custom, in order to be able to handle the situation appropriately.

When professionals meet people from other cultures, there are some problematic issues that may appear, especially when considering human rights. Every individual has the right to live as they choose, and have the right to their own culture and traditions even if they have immigrated to another country. Female genital mutilation is a tradition that violates human rights. In this study we will look at what conflicts of values that professionals can have while meeting clients who have been mutilated. We have made qualitative interviews with four professionals working in a small town in Sweden in an area where many immigrants live.

The purpose of my work is to understand and examine the reasons why Ethiopia has not developed a larger decline of Female genital mutilation, despite their ban on it? A ban that has been operating for ten years should reasonably have reached a greater change than the one Ethiopia has developed today. Based on two different branches of feminist theory, the liberal feminist theory and radical feminist theory, I will try to understand the potential power relationship that can be a immense reason for Ethiopia's continued practice with regard to Female genital mutilation. I will examine the liberal feminist approach when it comes to seeing the state as the source of the balance of power that generate inequality in the world between men and women. I will also apply the radical feminist theory on my case study and understand the problem of patriarchy and its already set roles for men and women that we are following in the society today, resulting in gender inequality. The result shows that the radical feminist approach with patriarchy as essential explanation, which articulates that because of ancient traditions and the exercise of power, the amendment must be the changing of power relations between men and women in the private sphere rather than the liberal feminist approach which applies that the state repair the problem..

The aim of this study is to analyze the discourses of activists who work against Female genital mutilation/cutting (FGM/C) in Tanzania. The study focus on the discourses that arise during interviews about FGM/C with five activists. To examine this we asked the following questions: What discourses are presented in the interviews? How do these discourses interact together ? are there any discourse conflicts? How do the activists talk about FGM/C in comparison to our western view? The study is based on discourse theory. We also use feminism and postcolonialism as theories in our analyze.

Background: Female circumcision or Female genital mutilation is a tradition that is carried out mainly in Africa. The intervention refers to that part of- or all of the girl?s external genital organs are removed. Aim: The study's purpose was to highlight the consequences of female circumcision in the encounter with western health care.Method: A systematic literature reviews was performed as a method. Twelve articles were selected for the study and these were sought in Chinal, PubMed and PsycINFO. Analysis and interpretation was done according to qualitative content analysis, inspired by Lundman and Granheim.

The aim of this study is to explore the approach and views on Female genital mutilation(FGM) among young women from Somalia, and how they perceive the tradition afterimmigration to Sweden. This is structured under the following questions: What do theyknow about FGM? What are their experiences? And what do they reckon about FGMtoday? The study is based on one recorded interview with a group of young femalesfrom Somalia. The data were analysed using qualitative content analysis. The women?sfeelings were ambivalent though they on one hand opposed FGM because of serioushealth risks, but on the other hand were conscious of the tradition?s great influence inthe social network and daily life.

Female genital mutilation (FGM) is an ancient custom which is practiced in many African countries. After years of disturbances in these countries many Africans have immigrated to Sweden. The aim of this literature review was to describe how nurses in the best way can treat these women, and be able to provide the best care for them when they seek healthcare in Sweden, on account of complications from FGM, and to find out which part education play in the attitudes toward FGM..

Kvinnlig könsstympning uppmärksammades i västvärlden på 1970-talet då invandringen till väst från länder där könsstympning praktiseras ökade. När Waris Dirie gav ut sin självbiografiska bok En blomma i Afrikas öken 1999 kom könsstympning åter på tapeten. Eftersom könsstympning är en sedvänja som praktiserats i tusentals år världen över och fortfarande utövas i flera länder idag, väcktes ett intresse att ta reda på omständigheterna kring fenomenet. Vart, hur och varför uppstod denna till synes inhumana och irrationella sedvänja och hur kommer det sig att den lever kvar än idag? Vilka bakomliggande faktorer finns? Hur hänger könsstympning ihop med religion, kultur, genus, makt och så vidare?Eftersom det verkade handla om ett mycket komplext fenomen togs beslutet att syftet skulle vara ganska brett och omfattande.

Today around 28 000 women originally from countries where FGM is practised, are living in Sweden. Many of them are at childbearing age which means that knowledge about FGM and its consequences is of outmost importance during delivery. The aim of this study is to describe current research on how to manage the delivery, regarding deinfibulation and the following stitching as well as the risk of complications when the labouring woman is mutilated. This review of literature is based on 12 scientific articles published between years 1989 ? 2005.

Bakgrund: Kvinnlig könsstympning är en gammal sed som är vanligt förekommande i flera länder. Seden innebär att delar av det kvinnliga könsorganet avlägsnas. Det beräknas att två miljoner flickor utsätts årligen. I vilken omfattning ingreppet sker i Sverige är okänt, men det förekommer. I Sverige är alla former av ingreppet förbjudet.

De senaste årtiondena har flyktingströmmar från länder som praktiserar kvinnlig könsstympning (FGM) kommit till länder i västvärlden. I mötet med den nya vården riskerar kvinnorna att få fel diagnos, omvårdnad och bemötande. Syftet var att belysa könsstympade kvinnors möte med vården i västvärlden, utifrån följande frågeställningar: hur erfar kvinnorna mötet med vårdpersonalen? Hur erfar vårdpersonalen mötet med kvinnor som genomgått FGM? Studien genomfördes som en litteraturstudie, baserad på 15 artiklar av kvalitativ design. Analysen resulterade i sju teman utifrån de två frågeställningarna.