By Johanna Richter
How is it attainable to struggle opposed to woman Genital Mutilation (FGM) with out disrespecting conventional values? This learn analyses ‘film’ as a device for Human Rights Educationin Burkina Faso, particularly whilst it comprises notion buildings of the neighborhood groups. right here, the leading edge technique of ciné débat,a specific cinematic awareness-raising process is utilized and analysed. therefore, this study describes how a documentary movie approximately FGM in Burkina Faso was once produced and offered. it really is believed that the serious reconsideration of one’s personal innovations represents a prerequisite for altering conduct. the purpose is to discover suggestions in the conventional context of the rustic, to not dictate or show behaviour styles to the locals.
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Additional info for Human Rights Education Through Ciné Débat: Film as a Tool to Fight Against Female Genital Mutilation in Burkina Faso
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Tetanus leads to death in 50 - 60% of all cases (Institute for Development Training, 1986: 15-17). 16 FGM is likely to increase the risk of HIV infections: unsterile instruments are used on several girls at a time (Koso-Thomas, 1987: 29-31). 42 Because of how harmful immediate or long-term complications are, physicians define FGM as a malicious injury (Ärztekammer Berlin, 2008: 12). For more structured details on problematic health consequences due to FGM, readers may refer to Khaled & Cox (2000) ‘Female Genital Mutilation’.
Due to the climatic variations in rainfall, irrigation is limited and the soil quality varies. The primary components of Burkina Faso’s industrial sector are manufacturing, mining, and construction, yet only a small fraction of the population is directly involved in industry and services (CIA – The World Fact Book, Economy: 2013b; Diplomacy in Action, Burkina Faso: 2011). The country has few natural resources and a weak industrial base. Cotton is the main cash crop. According to the CIA World Fact Book.
A similar term exists in the Mossi tradition, ‘burkin’. A ‘burkin’ is a ‘free person’, ‘the highbornn’, ‘the dignified’. Usually, the Burkinabé is translated with ‘homme integere’, or ‘the incorruptible human being’, but actually behind the term lies dignity. (Line: 3251, Interview with Werner Heuler-Neuhaus, Berlin, Germany: 2012)31 With a series of arguments, Packer reveals that some African politicians characterise internationally accepted norms as ‘un-African’. He furthermore maintains that the notion of equality for women is alien to some African cultures (Packer, 2002: 88-89).