Xuality [18, 23], then we must accept that women’s enjoyment of sex

Xuality [18, 23], then we must accept that women’s enjoyment of sex will be informed by their own experiences embedded within their specific sociocultural environs. For those women who perceive their sexual enjoyment to be “normal” and providing them a sense of intimacy, then the credibility of this BX795 supplier approach may be questioned. Furthermore, women’s sexual enjoyment may differ depending on the type of FGM experienced [6, 24]. Many women in the REPLACE study stated that sexual relations caused them physical and psychological pain, a minority reported that they still enjoyed sexual intimacy with their husbands. This is in line with findings from other research conducted in the EU [6, 25, 26] and highlights the contradictory nature of women’s sexual experiences and highlights the paradoxical nature of using this approach with FGM affected communities to end the practice. Because of the variance in women’s sexual experiences and the fact that these messages stem from a “Western” perspective of female sexuality and embodied experience [27, 28], REPLACE found that it did not resonate effectively with affected communities. It has to be recognised that FGM affected communities in the EU may perceive the bodily and sexual integrity message as a threat to their deeply held ChaetocinMedChemExpress Chaetocin religious beliefs and conservative values regarding women’s sexuality. 2.2. Human Rights Approach. The human rights approach to ending FGM has been influential at an international level, with the UN, the European Parliament, and many governments in the developed world framing FGM as a fundamental violation of the human rights of girls and women. The foundation of this approach is the belief that there are certain universal rights which need to be respected. Some have questioned whether this approach is too “Western centric” in that it is a product of the “Western” liberal democratic tradition, which places emphasis on individual rights rather than “community” rights [29]. Furthermore, some have raised the question of whose “rights” are actually embodied in the UN declaration of human rights [22, 30]. For most participants in the REPLACE project the human rights approach to ending FGM was problematic. Issues such as “choice” and consent [31] were discussed at great length with many asking how FGM can be condemed as a human rights violation when male circumcision is not [32] and when the practice of labioplasty is on the increase amongst “Western” woman [33]. Many also highlighted the inconsistency of the human rights approach to ending FGM, in particular questioning the precedence of the right to the security of the person (Article 3) over issues related to religious beliefs (Article 18). Dustin and Phillips [34] point out that the freedom to practice one’s religion, freedom from racial discrimination, and the protection of the rights of the child are all in conflict with each other with respect to the issue of FGM. Most communities involved in the REPLACE study questioned the relevance of the human rights approach3 to ending FGM due to its focus on individual human rights and lack of cultural relevance and sensitivity particularly with reference to religious freedom. It was perceived that Western liberal interpretations of human rights were being imposed on them. As a result a number of respondents suggested that continuing to perform FGM could be interpreted as a means by which communities retain a sense of their “ethnic identity” particularly if they feel they are being discrim.Xuality [18, 23], then we must accept that women’s enjoyment of sex will be informed by their own experiences embedded within their specific sociocultural environs. For those women who perceive their sexual enjoyment to be “normal” and providing them a sense of intimacy, then the credibility of this approach may be questioned. Furthermore, women’s sexual enjoyment may differ depending on the type of FGM experienced [6, 24]. Many women in the REPLACE study stated that sexual relations caused them physical and psychological pain, a minority reported that they still enjoyed sexual intimacy with their husbands. This is in line with findings from other research conducted in the EU [6, 25, 26] and highlights the contradictory nature of women’s sexual experiences and highlights the paradoxical nature of using this approach with FGM affected communities to end the practice. Because of the variance in women’s sexual experiences and the fact that these messages stem from a “Western” perspective of female sexuality and embodied experience [27, 28], REPLACE found that it did not resonate effectively with affected communities. It has to be recognised that FGM affected communities in the EU may perceive the bodily and sexual integrity message as a threat to their deeply held religious beliefs and conservative values regarding women’s sexuality. 2.2. Human Rights Approach. The human rights approach to ending FGM has been influential at an international level, with the UN, the European Parliament, and many governments in the developed world framing FGM as a fundamental violation of the human rights of girls and women. The foundation of this approach is the belief that there are certain universal rights which need to be respected. Some have questioned whether this approach is too “Western centric” in that it is a product of the “Western” liberal democratic tradition, which places emphasis on individual rights rather than “community” rights [29]. Furthermore, some have raised the question of whose “rights” are actually embodied in the UN declaration of human rights [22, 30]. For most participants in the REPLACE project the human rights approach to ending FGM was problematic. Issues such as “choice” and consent [31] were discussed at great length with many asking how FGM can be condemed as a human rights violation when male circumcision is not [32] and when the practice of labioplasty is on the increase amongst “Western” woman [33]. Many also highlighted the inconsistency of the human rights approach to ending FGM, in particular questioning the precedence of the right to the security of the person (Article 3) over issues related to religious beliefs (Article 18). Dustin and Phillips [34] point out that the freedom to practice one’s religion, freedom from racial discrimination, and the protection of the rights of the child are all in conflict with each other with respect to the issue of FGM. Most communities involved in the REPLACE study questioned the relevance of the human rights approach3 to ending FGM due to its focus on individual human rights and lack of cultural relevance and sensitivity particularly with reference to religious freedom. It was perceived that Western liberal interpretations of human rights were being imposed on them. As a result a number of respondents suggested that continuing to perform FGM could be interpreted as a means by which communities retain a sense of their “ethnic identity” particularly if they feel they are being discrim.