2012
DOI: 10.4000/gss.2571
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Plaisirs croisés : gukuna-kunyaza. Missions, corps et sexualités dans le Rwanda contemporain

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Cited by 3 publications
(9 citation statements)
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“…The tendency among these writers was to reflect on LME from a religious and ethnocentric perspective. The researcher studied writers such as, for example, Bishop Bigirumwami who described LME in Rwanda as ''inspired by the same devil'' (Fusaschi, 2012) but was unable to find definitive guidance on how to collect and analyze data in collaboration with women as study participants. LME is a practice that is taught as part of initiation rites of adolescent girls into womanhood and is described in recent qualitative literature as women's ''secret'' (Bagnol & Mariano, 2012;Fusaschi, 2012;Tamale, 2006).…”
Section: Preidentified Constraintsmentioning
confidence: 99%
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“…The tendency among these writers was to reflect on LME from a religious and ethnocentric perspective. The researcher studied writers such as, for example, Bishop Bigirumwami who described LME in Rwanda as ''inspired by the same devil'' (Fusaschi, 2012) but was unable to find definitive guidance on how to collect and analyze data in collaboration with women as study participants. LME is a practice that is taught as part of initiation rites of adolescent girls into womanhood and is described in recent qualitative literature as women's ''secret'' (Bagnol & Mariano, 2012;Fusaschi, 2012;Tamale, 2006).…”
Section: Preidentified Constraintsmentioning
confidence: 99%
“…The researcher studied writers such as, for example, Bishop Bigirumwami who described LME in Rwanda as ''inspired by the same devil'' (Fusaschi, 2012) but was unable to find definitive guidance on how to collect and analyze data in collaboration with women as study participants. LME is a practice that is taught as part of initiation rites of adolescent girls into womanhood and is described in recent qualitative literature as women's ''secret'' (Bagnol & Mariano, 2012;Fusaschi, 2012;Tamale, 2006). In east and southern Africa, women's secrets also include guidance on FGMo other than LME, such as intravaginal insertion of substances or intravaginal cleansing and instruction on sexuality, hygiene, and marriage that girls receive during their initiation rites (Bagnol, 2013;Bagnol & Mariano, 2012).…”
Section: Preidentified Constraintsmentioning
confidence: 99%
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“…Their paternal aunts, grandmothers or their female peers instruct them. The most commonly cited motivations reported by those who practice it are that it is a requisite for marriage, a socializing rite of passage that determines entrance into womanhood, and a physical feature that enhances sexual pleasure (Grassivaro Gallo & Villa, 2006;Koster & Price, 2008;Fusaschi, 2010Fusaschi, , 2012Martínez Pérez & Namulondo, 2011;Martínez Pérez, Tomáz Aznar & Bagnol, 2013).…”
Section: Recebido 1 De Abril De 2013; Aceite 5 De Março De 2014mentioning
confidence: 99%
“…Qualitative research has been conducted in Democratic Republic of Congo (Grassivaro Gallo, Mbuyi & Bertoletti, 2010), Lesotho (Khau, 2012), Malawi (Grassivaro Gallo, Moro & Manganoni, 2009;Pétursdóttir, 2010), Mozambique (Bagnol & Mariano, 2008, Rwanda (Koster & Price, 2008;Fusaschi, 2010Fusaschi, , 2012, and Uganda (Grassivaro Gallo & Villa, 2006;Martínez Pérez & Namulondo, 2011). The risks and benefits for the health of women who practice LME are, however, still under-explored.…”
Section: Recebido 1 De Abril De 2013; Aceite 5 De Março De 2014mentioning
confidence: 99%