Submitted to the department of psychology in partial fulfillment of the requirements for the Degree of Master’s in Clinical Psychology in the faculty of Arts at the University of Zululand, 2018. / This study focused on exploring the different meanings that young South African Sesotho speaking males have about male circumcision. The believe is that due to the differences in the experiences, this should instigate for different constructs about the phenomenon. Trying to narrow the study, two groups of young Sesotho speaking males where established to work with comparatively; these are males which are medically circumcised and those that are traditionally circumcised. This study aimed at understanding the different social constructs which young circumcised Sesotho speaking males have to the phenomenon. The researcher followed a qualitative research method trying to unravel the topic. The researcher used snowball sampling to source his participant. The researcher gathered his data via personal interviews with participants and later analyzed it using IPA. It appeared that the meaning towards this phenomenon is really socially constructed rather than being universal. It varies according to ones beliefs, which are dictated by an individuals’ cultural, religious, and ethnic background. For some it is still highly considered a rite of passage to manhood. However, a controversial debate which forms part of the meaning of the phenomenon for others is that it plays a significant role of reducing chances of contracting HIV and other STI’s. Another interesting issue related to this phenomenon is the subject of the psychological and physical risks and benefits linked to the procedure. The findings of this study suggested that, even though medical circumcision may be highly recommended, it still leaves a room for doubt whether it is really safer than traditional circumcision. The study discovered that medically circumcised males suffered from both physical and psychological complications. With the repelling forces between the two dimensions of the phenomenon (medical and traditional), considering the health and safety of these young males, the question at hand is that how will our nation strike a balance between the two and yet posses their different meanings attached to the phenomenon.

Philosophiae Doctor - PhD / The Joint United Nations Programme on HIV (UNAIDS) strongly recommends that developing countries regard medical male circumcision as a biomedical intervention. This recommendation has caused developing countries seeking a radical solution to the prevailing and persistent social problem of HIV to reform their health policies. Most now discourage traditional male circumcision and promote safe medical male circumcision (SMMC) as a strong contributor to reductions in HIV transmission. This has introduced conflicts in traditional African societies such as the Bugisu, where male circumcision is culturally motivated, symbolising a rite of passage from boyhood to manhood. In the Bugisu sub-region, the local Bamasaaba regard their cultural practice of traditional male circumcision (TMC) as prestigious.

Thesis (MPA.) -- University of Limpopo, 2018 / The study was about the knowledge and attitudes of offenders towards the performance of medical male circumcision in prisons. The aim of the study was to determine and asses the knowledge and attitudes of offenders towards the performance of medical male circumcision in prisons. A quantitative study was conducted by using researcher-administered questionnaires at Leeuwkop Management area, maximum centre. A simple random sampling of two hundred and twenty-three male respondents was selected from all races and only two hundred and three managed to complete the questionnaires correctly. Data was analysed using Statistical package for the social sciences software program. Data was presented using descriptive and inferential statistics. More than half of the respondents were medically circumcised and less than half of the medically circumcised respondents had performed it in prisons. Most respondents were between the ages of 25-35 years and majority of them have shown fair knowledge and negative attitude towards the performance of medical male circumcision in prisons. It was recommended that thorough health education on the benefits of medical male circumcision should be stressed to offenders. For medical male circumcision programme to succeed, offenders should have adequate knowledge on male circumcision and its benefits.

<p>The aim of this thesis is to conduct an ethnographic analysis of the traditional male circumcision intervention by government, through the Application of Health Standards<br /> in Traditional Circumcision Act, No 6 of 2001, of the Eastern Cape. More specifically, the thesis seeks to understand how different stakeholders respond to this intervention and what steps they take to indicate their responses.</p>

<p>The aim of this thesis is to conduct an ethnographic analysis of the traditional male circumcision intervention by government, through the Application of Health Standards<br /> in Traditional Circumcision Act, No 6 of 2001, of the Eastern Cape. More specifically, the thesis seeks to understand how different stakeholders respond to this intervention and what steps they take to indicate their responses.</p>

Masters of Art / The aim of this thesis is to conduct an ethnographic analysis of the traditional male circumcision intervention by government, through the Application of Health Standards in Traditional Circumcision Act, No 6 of 2001, of the Eastern Cape. More specifically, the thesis seeks to understand how different stakeholders respond to this intervention and what steps they take to indicate their responses. / South Africa

No description available.

Thesis (MPhil)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: In efforts to combat the global HIV/AIDS pandemic, the WHO/UNAIDS published the Joint Strategic Action Framework to Accelerate the Scale-up of Voluntary Medical Male Circumcision for HIV Prevention in Eastern and Southern Africa which outlines the aim of a VMMC (voluntary medical male circumcision) prevalence of 80% among males 15-49 year old in 14 countries by 2016 (WHO/UNAIDS, 2011). In line with this directive, South Africa has launched a national VMMC campaign. However, a lot of ethical issues remain unaddressed surrounding VMMC. These can be categorised as individual considerations (autonomy and informed consent; non-maleficence and unintentional, unforeseen harm; risk compensation in circumcised men; risk of undermining current HIV prevention strategies; age of circumcision), community considerations (cultural considerations; justice: the gender divide and female subjugation; distributive justice; social stigmatisation as a result of VMMC), national considerations (adverse events and complications on a macro level; cost saving and unforeseen expenditure of VMMC; the implications of international funding for VMMC; the public health ethics of VMMC; risks of “de-medicalisation” of a surgical procedure; the ever present danger of corruption), global considerations (female genital mutilation; non-sexual HIV transmission; a dangerous shift in focus) and other considerations (a statistical perspective on VMMC; circumcision technique; lack of ethical awareness; dealing with medical uncertainty). Finally, I shall consider neonatal circumcision, which is in itself a contentious issue, and has no role to play in VMMC. The unresolved issues raised by these ethical considerations cast doubt on the moral status of VMMC and I conclude that the VMMC campaign as it stands in South Africa currently is morally indefensible. There is, undeniably, a pressing need for HIV/AIDS prevention strategies in South Africa and other developing countries but the role of circumcision has been overemphasised to the detriment of more holistic approaches. While there are no easy answers to any of the ethical dilemmas presented in this thesis, it is imperative to raise ethical awareness surrounding VMMC. / AFRIKAANSE OPSOMMING: In ‘n poging om die globale MIV/VIGS-pandemie te bekamp, het die WHO/UNAIDS in 2007 die Joint Strategic Action Framework to Accelerate the Scale-up of Voluntary Medical Male Circumcision for HIV Prevention in Eastern and Southern Africa gepubliseer wat ‘n aksie-plan is wat poog om ‘n voorkoms van VMMC (vrywillige mediese manlike besnyding) van 80% in 14 lande onder 15-49 jaar oue mans in 2016 (WHO/UNAIDS, 2011) te bewekstellig. In ooreenstemming met dié riglyn, het Suid-Afrika 'n nasionale VMMC veldtog geinnisiëer. Maar baie van die etiese kwessies verbonde aan VMMC is nie bevredigend aangespreek nie. Hierdie kwessies kan geklassifiseer word onder individuele oorwegings (outonomie en ingeligte toestemming; nie-kwaadwilligheid en onbedoelde, onvoorsiene skade; risiko vergoeding in mans wat besny is; VMMC ondermyn die huidige MIV-voorkoming strategieë; ouderdom van besnyding), gemeenskap oorwegings (kulturele oorwegings; geregtigheid: die oorweging van die geslag verdeel en vroulike onderdanigheid; distributiewe geregtigheid; sosiale stigmatisering as gevolg van VMMC), nasionale oorwegings (newe-effekte en komplikasies op 'n makro-vlak; kostebesparing en onvoorsiene uitgawes van VMMC; die implikasies van internasionale befondsing vir VMMC; die openbare gesondheid etiek van VMMC; risiko's van "de-medikalisering" van 'n chirurgiese procedure; die alomteenwoordige gevaar van korrupsie), globale oorwegings (vroulike genitale verminking; nie-seksuele oordrag van MIV; 'n gevaarlike verskuiwing in fokus) en ander oorwegings ('n statistiese perspektief op VMMC; besnyding tegniek; die gebrek aan bewustheid van hierdie etiese kwessies; die hantering van mediese onsekerheid) bespreek. Ten slotte, sal ek neonatale besnyding ondersoek, wat op sigself 'n omstrede kwessie is, en geen rol behoort te speel in VMMC nie. Die onopgeloste kwessies wat deur hierdie etiese oorwegings aan die lig gebring word veroorsaak twyfel oor die morele status van VMMC. Ek lei dus af dat die VMMC veldtog soos dit tans bestaan in Suid-Afrika moreel onverdedigbaar is. Daar is ongetwyfeld 'n dringende behoefte vir MIV/VIGS- voorkoming strategieë in Suid-Afrika en ander ontwikkelende lande, maar die rol van besnydenis word oorbeklemtoon ten koste van ‘n meer holistiese benadering. Hoewel daar geen maklike antwoorde op enige van die etiese dilemmas wat in hierdie skripsie verken is nie, is dit noodsaaklik dat etiese bewustheid rondom VMMC verhoog word.

Thesis (MPhil)--Stellenbosch University, 2014. / ENGLISH ABSTRACT: Traditional male circumcision (TMC) is non-therapeutic ritual removal of the penile foreskin of a male person undertaken as part of a rite of passage from childhood into adulthood and manhood. The practice of TMC has received increased attention in recent years as a result primarily of complications that have led to hospitalization, penile amputations, and death of initiates. This study is a literature review and philosophical-ethical reflection with the following objectives: • To explain the current problems that beset TMC in South Africa • To explore the socio-cultural context in which TMC takes place in South Africa • To engage in ethical deliberation on the harms and benefits of TMC and determine whether, in its current form, the practice constitutes a net harm or benefit • To establish the ethical basis on which society ought to intervene in TMC, and to explore the modes of intervention proposed. Kepe (2010:729-730) identifies three concurrent crises that beset TMC in South Africa- the crisis of disease, injuries, and death suffered by some initiates, the crisis of the tension between the government and traditional leaders with regards to government intervention in TMC, and the crisis of the uncontrolled and negative way in which societal changes have impacted on the practice of traditional male circumcision. Male circumcision is the most widely accepted cultural practice among the Xhosa-speaking people of South Africa, and it is considered to be the only manner in which a boy can attain manhood and adulthood (Vincent, 2008). In view of the ongoing, unambiguous and preventable harm associated with TMC as it is currently practised, I think that it ought not to be allowed to continue in its current format. But I also think that the defect in TMC is remediable. I therefore feel sufficiently warranted to advocate for intervention to make the practice safer for all concerned. Intervention in TMC may be justified on public health, socio-cultural, autonomy, and beneficence grounds. / AFRIKAANSE OPSOMMING: Tradisionele manlike besnyding (TMB) is die nie-terapeutiese, rituele verwydering van die peniele voorhuid van ’n manspersoon. Dit word gedoen as deel van ’n seremonie van oorgang vanaf kinderjare na volwassenheid en manlikheid. Die praktyk van TMB het die afgelope jare toenemende aandag geniet, hoofsaaklik as gevolg van komplikasies van die prosedure wat gelei het tot hospitalisasie, peniele amputasies en dood van die persone wat geïnisieer is. Hierdie studie is ’n literatuuroorsig en filosofies-etiese refleksie met die volgende doelwitte: • Om die huidige probleme met TMB in Suid-Afrika te verduidelik • Om die sosio-kulturele konteks waarin TMB in Suid-Afrika plaasvind, te ondersoek • Om vanuit etiese oorweging te verduidelik wat die nadele en voordele van TMB is en te bepaal of die praktyk, in die huidige vorm, suiwer nadelig of voordelig is • Om die etiese basis waarop die gemeenskap in TMB behoort in te tree, asook die voorgestelde metode van intervensie, te ondersoek. Kepe (2010:729-730) identifiseer drie samevallende krisisse wat TMB in Suid- Afrika insluit – die probleem van siekte, beserings en dood ondervind deur sommige inisiandi, spanning tussen die regering en tradisionele leiers met betrekking tot regerings-intervensie in TMB, en die ongekontroleerde en negatiewe wyse waarin samelewingsveranderinge ’n impak het op die praktyk van tradisionele manlike besnyding. Manlike besnyding is die mees algemene aanvaarde kulturele praktyk in die Xhosa-sprekende mense van Suid-Afrika. Dit word beskou as die enigste manier waarop ‘n seun manlikheid en volwassenheid kan bereik (Vincent, 2008). In die lig van die voortdurende, ondubbelsinnige en voorkomende nadele wat geassosieer word met TMB soos dit tans beoefen word, dink ek dit behoort nie toegelaat te word in die huidige formaat nie. Maar ek dink ook dat die gebrek in TMB herstelbaar is. Daarom voel ek genoegsaam verseker om intervensie te verdedig om die praktyk veiliger te maak vir almal betrokke. Intervensie in TMB mag geregverdig word op grond van publieke , sosiaalkulturele en outonomiese voordele.

Syfte: Syftet var att undersöka föräldrars upplevelser av bemötande på barnvårdhälsocentral/sjukhus efter genomförd omskärelse av deras son/söner. Metod: Studien hade en kvalitativ och induktiv ansats och genomfördes på en öppen förskola i en förort i Stockholm, hösten 2013 och våren 2014. Urvalet skedde genom att författaren valde föräldrar till barn som hade blivit omskuren och som kunde ge informationsrika beskrivningar av fenomenet. Totalt sju föräldrapar medverkade i studien. Samtliga föräldrar hade omskurit sin son/söner i Sverige. Datainsamling skedde genom semistrukturerade intervjuer vilka analyserades med hjälp av en kvalitativ innehållsanalys. Resultat: Föräldrars upplevelse av bemötande efter genomförd omskärelse av sin son/söner sammanfattades i tre teman. I upplevelse av ett tillfredställande och professionellt bemötande beskrev föräldrarna de faktorer som bidrar till ett bra bemötande, där det bland annat framkom att respekt och förståelse för föräldrarnas värderingar är av betydelse för att skapa en trygghet och förtroende för vårdpersonalen. Föräldrarna beskrev sina upplevelser av ett bristande bemötande genom att uttrycka att vårdpersonal brast i sitt engagemang, var stressade, svåra att få tag på och brast i att ge information och rådgivning. Dessa upplevelser lämnade föräldrar att önska mer av vårdpersonalens bemötande i temat ett önskat bemötande, där föräldrarna uttryckte önskemål om en engagerad vårdpersonal som kommunicerar, ger adekvat information och rådgivning samt har goda kunskaper och utbildning om andra kulturer. Slutsats: Föräldrarna upplevde både positiva och negativa upplevelser med bemötandet hos vårdpersonalen, där bristande transkulturell kunskap hos vårdpersonalen var ett av de största problemen. Kontinuerlig utbildning om transkulturell omvårdnad kan underlätta för vårdpersonalen i deras möte med människor från andra kulturer. / ABSTRACT Aim: The aim of this study was to describe parents' experiences of treatment at child health care/hospital after circumcision of their son/sons. Method: The study had a qualitative and inductive approach and was conducted at a open pre-school in a suburb in Stockholm, in fall 2013 and spring 2014. The author chose the parents of children who had been circumcised and who could provide good information descriptions of the phenomenon. A total of seven pair of parents participated in the study, all whom circumcised their son/sons in Sweden. The data collection was carried out through semi structured interviews which was analyzed with the help of a qualitative content analysis. Result: Parents’ experience of treatment after the circumcision of their son/sons was summarized in three themes. The experience of a satisfactory and professional treatment, parents described the factors that contribute to a good treatment, which among other things, showed that respect and understanding of parents' values are important to create a sense of security and confidence for caregivers. The parents described their experiences of a lack of treatment by expressing that the nursing staff lacked in commitment, was stressed, difficult to reach and lacked in giving information and advice. These experiences left parents wishing for more of the care attitude of the nursing staff in the theme a required treatment, in which the parents wished for a dedicated nursing staff who communicate, provide approriate information and advice and has good knowledge and education about other cultures. Conclusion: Parents experienced both positive and negative experiences with the treatment of nursing staff, where the nursing staffs lack of transcultural knowledge was one of the biggest problems. Continuous education of transcultural care can help nursing staff in their meeting with people from other cultures.