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Sunat Perempuan Sebagai Indikator Kesetaraan Gender Dalam Perspektif Agama, Transkultural, Dan Kesehatan Reproduksi Di Kabupaten Sumbawa

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Sunat Perempuan Sebagai Indikator Kesetaraan Gender Dalam Perspektif Agama, Transkultural, Dan Kesehatan Reproduksi Di Kabupaten Sumbawa 134 | Evie Sulahyuningsih,Yasinta Aloysia D.,Alfia S../ Jurnal Ilmu Keperawatan dan Kebidanan Vol.12 No.1 (2021) 134-148 ANALISIS PRAKTIK TRADISIONAL BERBAHAYA: SUNAT PEREMPUAN SEBAGAI INDIKATOR KESETARAAN GENDER DALAM PERSPEKTIF AGAMA, TRANSKULTURAL, DAN KESEHATAN REPRODUKSI DI KABUPATEN SUMBAWA Evie Sulahyuningsiha),Yasinta Aloysia Darob),Alfia Safitric) aUniversitas Samawa Jl. Lintas Sumbawa-Bima KM. 3, Sumbawa, Indonesia bUniversitas Samawa Jl. Lintas Sumbawa-Bima KM. 3, Sumbawa, Indoenesia Abstrak Sunat perempuan atau Female Genital Mutilation (FGM) tidak memiliki manfaat secara kesehatan justru jika dilaksanakan secara berlebihan dapat menyebabkan masalah kesehatan jangka panjang bagi perempuan. Tujuan penelitian ini adalah menganalisis praktik tradisional berbahaya: sunat perempuan sebagai indikator kesetaraan gender dalam perspektif agama, transkultural, dan kesehatan reproduksi di Kabupaten Sumbawa. Penelitian inimerupakan penelitian kualitatif dengan pendekatan Etnografi. Jumlah partisipan 19 orangyang dipilih dengan teknik purposive sampling terdiri dari 5 partisipan tenaga kesehatan, 3 pemangku kebijakan, 5 tokoh agama, 1 pakar hukum, 2 partisipan tokoh adat dan 3 tokoh masyarakat.Hasil penelitian adalah sunat perempuan merupakan aturan dan syiar dalam Islam. Sunat perempuan tidak dikaitkan dengan kesetaraan gender, tetapi pelaksanaannya didasarkan pada tuntutan kebiasaan atau budaya setempat dan tuntunan agama Islam. Ditinjau dari aspek kesehatan resproduksi sunat perempuan dipandang tidak memiliki manfaat. Tindaklanjut perlunya pembentukan Peraturan Daerah Kabupaten Sumbawa terkait pelaksanaan sunat perempuan dan disosialisasi kepada intansi-intansi terkait serta masyarakat sehingga peraturan tersebut dapat dilaksanakan. Kesimpulan penelitian adalah praktik sunat perempuan masih dilaksanakan oleh sebagian besar masyarakat Sumbawa dimana pelaksanaannya tidak dikaitkan dengan kesetaraan gender, tetapi didasarkan pada tuntutan budaya setempat dan tuntunan agama Islam. Kata Kunci: Agama, Kesehatan Resproduksi, Kesetaraan Gender, Sunat Perempuan, Transkultural Abstract Female genital mutilation (FGM) has no health benefits. If it is carried out excessively, it can cause long-term health problems for women. This study aims to analyze the traditional practice of harmful: female genital mutilation as an indicator of gender equality from the perspective of religion, transcultural, and reproductive health in Sumbawa Regency. This study is a qualitative research with an ethnographic approach There were 19 participants selected by purposive sampling technique consisting of 5 health workers, 3 policy makers, 5 religious leaders, 1 legal expert, 2 traditional leaders and 3 community leaders. The results found that FGM was a rule and syiar in Islam. It was not associated with gender equality, but its implementation was based on the demands of local customs or culture and the guidance of Islam. From the aspect of reproductive health, FGM was considered having no benefit. It is necessary to establish a Regional Regulation of Sumbawa Regency on the implementation of FGM and socialize it torelated agencies and the community so that the regulation can be implemented. This study concludes that FGM is still being carried out by the majority of the people of Sumbawa whose implementation is not related to gender equality, but is based on the demands of local culture and the guidance of Islam. Keywords: Religion, Resproductive Health, Gender Equality, FGM, Transcultural Evie Sulahyuningsih,Yasinta Aloysia D.,Alfia S./ Jurnal Ilmu Keperawatan dan Kebidanan Vol.12 No.1 (2021) 134-148 | 135 masih melekat dengan budaya FGM. NTB PENDAHULUAN termasuk dalam 10 besar praktik FGM di Kesetaraan gender merupakan salah satu Indonesia. Prevalensi FGM di NTB persoalan global dari persoalan perempuan mencapai lebih dari 60% (Riskesdas, 2013). yang belum terselesaikan. Upaya pemerintah Hal ini menunjukkan bahwa praktik FGM dari kegagalan persoalan tersebut yaitu masih tinggi. memasukkan isu perempuan dan anak secara FGM merupakan bagian dari budaya di spesifik pada salah satu indikator dari negara-negara di mana sunat tersebut pembangunan berkelanjutan. Kesetaraan dipraktikkan. FGM tidak memiliki manfaat gender merupakan tujuan kelima dari kesehatan dan dapat menyebabkan masalah Sustainable Development goals (SDGs). kesehatan jangka panjang. FGM terdiri dari Salah satu sasarannya adalah menghilangkan semua prosedur yang melibatkan semua praktek berbahaya seperti pernikahan pengangkatan sebagian atau keseluruhan alat anak, pernikahan dini dan paksa, serta sunat kelamin wanita eksternal, atau cedera lain perempuan atau mutilasi genital perempuan/ pada organ kelamin perempuan untuk alasan Female Genetalia Mutilation (FGM) (UNDP, non-medis. Praktek ini sebagian besar 2017). dilakukan oleh penyunat tradisional yang FGM telah menjadi isu hak asasi manusia sangat berperan di masyarakat. Bahkan, dan kesehatan di seluruh dunia. FGM diakui penyedia layanan kesehatan juga melakukan sebagai pelanggaran hak asasi anak FGM karena keyakinan bahwa prosedur ini perempuan dan perempuan. Ini lebih aman bila dilakukan oleh tenaga mencerminkan adanya ketidaksetaraan kesehatan (WHO, 2018). gender, dan merupakan bentuk ekstrem Kecenderungan yang mengkhawatirkan diskriminasi terhadap perempuan. Data adalah FGM sering dilakukan oleh survei tahun 2015 menunjukkan bahwa 1 dari profesional kesehatan. Profesional kesehatan 3 anak perempuan berusia antara 15 dan 19 yang melakukan FGM atau reinfibulasi tahun telah menjalani prosedur FGM (UNDP, memiliki konflik kepentingan. Ketika 2017). prosedur dilakukan oleh penyedia layanan WHO memperkirakan bahwa sekitar 140 kesehatan, insidensi komplikasi berkurang juta anak perempuan dan wanita di seluruh secara signifikan tetapi tidak dihilangkan. dunia hidup dengan konsekuensi dari FGM. Mereka mengklaim bahwa mereka Hampir selalu dilakukan pada anak di bawah memenuhi tuntutan budaya masyarakat, umur dan merupakan pelanggaran terhadap peningkatan nilai wanita dalam masyarakat, hak anak-anak. Praktek ini juga melanggar dan menghormati hak budaya pasien. Namun, hak seseorang atas kesehatan, keamanan dan alasan sebenarnya adalah bahwa ini adalah integritas fisik, hak untuk bebas dari sumber penghasilan bagi mereka yang penyiksaan dan perlakuan kejam, tidak melakukan FGM (Serour, 2013). manusiawi atau merendahkan martabat, dan Melihat fenomena tersebut, WHO sangat hak untuk hidup akibat prosedur yang mendesak para profesional kesehatan untuk mengakibatkan kematian (WHO, 2018). tidak melakukan prosedur FGM (WHO, Indonesia adalah negara ketiga terbesar 2018). Hal ini dibuktikan dengan adanya setelah Mesir dan Ethiopia yang Permenkes RI Nomor 6 tahun 2014 tentang melakukanpraktik FGM terhadap 200 juta pencabutan Permenkes RI nomor anak perempuan (Voaindonesia, 2016). 1636/Menkes/Per/XI/2010 tentang sunat FGM dilakukan dengan beragam cara. perempuan karena dipandang bahwa sunat Diantaranya, dengan memotong sedikit atau perempuan bukan merupakan tindakan melukai sebagian kecil alat kelamin kedokteran dan pelaksanaannya tidak bagian luar atau ujung klitoris. Hasil riset berdasarkan indikasi medis dan belum kesehatan dasar menunjukkan bahwa terbukti bermanfaat bagi kesehatan. Hal ini proporsi anak perempuan usia 0-11 tahun menunjukkan bahwa FGM dilakukan hanya yang disunat sebanyak 51,2 %, sebanyak karena aspek budaya dan keyakinan 72,4% berusia 1-5 tahun. Nusa Tenggara Barat (NTB) adalah salah satu propinsi yang 136 | Evie S., Yasinta A.D.,Alfia Safitri./ Jurnal Ilmu Keperawatan dan Kebidanan Vol.12 No.1 (2021) 135-148 masyarakat Indonesia (Permenkes RI Nomor FGM secara fisik bersifat invasif, 6, 2014). mempengaruhi emosional, dan mempunyai Selain aspek budaya, FGM sebelumnya komplikasi terhadap kesehatan reproduksi juga dipraktikkan sebagai kebiasaan sosial wanita, dan meningkatkan risiko bagi janin. dan bukan masalah agama. Praktik ini FGM dikaitkan dengan potensi infeksi lokal bertentangan dengan keyakinan yang atau pembentukan abses, septikemia, tetanus, dilakukan oleh orang Kristen dan perdarahan, syok, kematian, retensi urin akut, sekelompok minoritas orang Yahudi. FGM dan kontraksi hepatitis dan/ atau HIV tidak disebutkan dalam Taurat ataupun dalam terutama ketika dilakukan dalam pengaturan Injil, dan seperti halnya dalam Islam mutilasi non steril. Meskipun medikalisasi FGM tubuh dikutuk oleh kedua agama tersebut. dapat mengurangi insidensi komplikasi akut, FGM merupakan campuran faktor budaya tetapi tidak berpengaruh pada komplikasi dan sosiologis yang dapat memberi tekanan ginekologi dan obstetrik nantinya. pada anggota masyarakat yang Komplikasi ginekologis termasuk disfungsi mengalaminya (El-Damanhoury, 2012). seksual, apareunia, dispareunia superfisial, Islam adalah agama pengetahuan, nyeri kronis, pembentukan bekas luka, pembelajaran, dan penelitian. Islam adalah dismenore, laserasi vagina selama hubungan agama yang selalu beradaptasi dan seksual, kesulitan buang air kecil, dan berkembang ke kondisi perubahan dunia dan kesulitan selama pemeriksaan dan prosedur pengetahuan ilmiah. Keadaan pengetahuan ginekologi atau urologi (Serour, 2013). saat ini memperjelas efek negatif yang serius Ditinjau dari perspektif dari praktik FGM yaitu menyebabkan bahaya kesehatan,FGMmempunyai risiko komplikasi fisik dan psikologis yang signifikan terhadap yang sangat besar. Diperlukan suatu upaya anak perempuan dan perempuan. Melukai untuk mengatasi praktik FGM tersebut. diri sendiri atau orang lain dalam bentuk apa Upaya untuk mengatasi, memberantas pun
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