Khitan dan hukum

Undang-undang yang membatasi, mengatur, atau melarang khitan/sunat, beberapa di antaranya dapat ditelusuri kembali hingga ke zaman kuno, telah diberlakukan di berbagai negara dan komunitas. Di sejumlah negara-negara modern, khitan dianggap sah secara hukum, tetapi hukum yang berkaitan dengan penyerangan atau hak asuh anak telah diterapkan dalam kasus-kasus yang melibatkan khitan. Dalam kasus khitan non-terapi pada anak-anak, para pendukung undang-undang yang mendukung prosedur khitan sering menunjuk kepada hak-hak orang tua atau para praktisi khitan, yaitu mengenai hak kebebasan dalam beragama. Orang-orang yang menentang pelaksanaan khitan menggunakan hak kebebasan bagi khususnya anak laki-laki dalam beragama. Pada beberapa kasus pengadilan, hakim telah menunjuk pada sifat ireversibel undang-undang,^[1] perihal yang membahayakan tubuh anak laki-laki,^[2] dan hak untuk menentukan nasib sendiri, serta integritas tubuh.^[3]

Sejarah khitan dalam Yudaisme

Terdapat agama-agama yang mensyaratkan melakukan khitan. Alkitab ibrani memerintahkan orang-orang Yahudi untuk mengkhitan anak laki-laki mereka pada hari kedelapan dari kehidupan, dan untuk mengkhitan pula budak laki-laki mereka ([[{{{buku}}}|{{{buku}}}]] Genesis:17:11–12-HE).

Undang-undang yang melarang khitan juga sudah ada sejak masa kuno. Yunani kuno menghargai kulup dan tidak menyetujui kebiasaan Yahudi melakukan khitan.^[4] 1 Makabe, 1:60-61 menyatakan bahwa Raja Antiokhos IV Epiphanes dari Suriah, kekuatan yang menduduki Yudea pada 170 SM, melarang khitan dengan hukuman mati.^[5] Hukum tersebut merupakan salah satu penyebab yang mengarah pada terjadinya pemberontakan Makabe.^[6]

Berdasarkan Historia Augusta, Kaisar Romawi Hadrianus mengeluarkan dekrit yang melarang khitan di dalam kekaisaran,^[7] dan beberapa peneliti berpendapat bahwa hal ini adalah penyebab utama dari pemberontakan Bar Kokhba oleh Yahudi pada 132 CE.^[8] Sejarawan Romawi Cassius Dio, tetapi demikian, tidak menyebutkan hukum seperti itu, dan justru menyalahkan pemberontakan Yahudi, bukan pada keputusan Hadrian untuk membangun kembali Yerusalem sebagai Aelia Capitolina, sebuah kota yang didedikasikan untuk Jupiter.

Antoninus Pius mengizinkan orang Yahudi untuk mengkhitan anak-anak mereka sendiri. Namun, ia melarang khitan orang yang bukan Yahudi, baik budak yang merupakan orang asing atau anggota rumah tangga lain yang bukan Yahudi, bertentangan dengan [[{{{buku}}}|{{{buku}}}]] Genesis:17:12-HE. Ia juga membuat ilegal bagi seorang pria untuk berpindah ke agama Yahudi.^[9] Namun demikian, Antoninus Pius mengecualikan imamat Mesir dari larangan universal khitan tersebut.

Lihat juga

Hak-Hak anak
Etika sunat
Sunat paksa
Khitan pada wanita
Kekerasan terhadap laki-laki

Referensi

^ German court rules circumcision is 'bodily harm', BBC News Europe. Retrieved 13 July 2012
^ "Jewish groups condemn court's definition of circumcision as grievous bodily harm". London: The Daily Telegraph. 27 June 2012. Diakses tanggal 27 June 2012.
^ "US judge rules 9-year-old need not get circumcised". Reuters. 24 October 2006. Diakses tanggal 30 August 2010. In a decision cheered by foes of routine circumcision for boys, a judge ruled on Tuesday that a 9-year-old need not be circumcised as his mother wanted....In granting the boy's father an injunction blocking the procedure, the judge said the boy could decide for himself whether to be circumcised when he turns 18.
^ Hodges, Frederick M. (2001). "The Ideal Prepuce in Ancient Greece and Rome: Male Genital Aesthetics and Their Relation to Lipodermos, Circumcision, Foreskin Restoration, and the Kynodesme". Bulletin of the History of Medicine. 75 (3): 375–405. doi:10.1353/bhm.2001.0119. PMID 11568485. Diakses tanggal 22 January 2008.
^ 1 Maccabees, 1:60–61
^ Miller, Geoffrey P. (Spring 2002). "Circumcision: Cultural-Legal Analysis". Virginia Journal of Social Policy & the Law (PDF (free download)). 9: 497–585. doi:10.2139/ssrn.201057. SSRN 201057 . Ritual circumcision of boys is a durable tradition. Jews of ancient times refused to abandon the practice despite enormous pressure to do so. In 167 BCE the Seleucid emperor Antiochus IV, as part of a campaign to Hellenise the Jews, condemned to death every Hebrew who allowed a son to be circumcised. The Jews responded with the Maccabean revolt, a campaign of guerrilla warfare that resulted in major victories for the rebels and, eventually, a peace treaty that restored Jewish ritual prerogatives.
^ "The Ideal Prepuce in Ancient Greece and Rome".
^ See, e.g., Alfredo M. Rabello, The Ban on Circumcision as a Cause of Bar Kokhba's Rebellion, 29 ISRAEL L. REV. 176 (1995) (Arguing that the Bar Kokhba rebellion against Roman rule was primarily motivated by the superimposition of foreign religious standards, rather than by some important notion of independence or sovereignty).
^ Kraus, Matthew (29 March 2004). "Review of: Jews and Gentiles in the Holy Land in the Days of the Second Temple, the Mishna and the Talmud".

Pranala luar

William E. Brigman. Circumcision as Child Abuse: The Legal and Constitutional Issues. 23 J Fam Law 337 (1985).
Rich Winkel. Male Circumcision in the USA: A Human Rights Primer Diarsipkan 2009-02-07 di Wayback Machine.
Ross Povenmire. A Do Parents Have the Legal Authority to Consent to the Surgical Amputation of Normal, Healthy Tissue From Their Infant Children?: The Practice of Circumcision in the United States. 7 Journal of Gender, Social Policy & the Law 87 (1998–1999).
Gregory J Boyle, J. Steven Svoboda, Christopher P Price, J Neville Turner. Circumcision of Healthy Boys: Criminal Assault? 7 Journal of Law and Medicine 301 (2000). The authors are leading anti-circumcision campaigners.
Peter W. Adler. Is Circumcision Legal? 16(3) Richmond J. L. & Pub. Int. 439 (2013).
AAmicus curiae briefs filed in Oregon circumcision case:

[bbc.co.uk-1] German court rules circumcision is 'bodily harm', BBC News Europe. Retrieved 13 July 2012

[telegraph-2] "Jewish groups condemn court's definition of circumcision as grievous bodily harm". London: The Daily Telegraph. 27 June 2012. Diakses tanggal 27 June 2012.

[Reut06-3] "US judge rules 9-year-old need not get circumcised". Reuters. 24 October 2006. Diakses tanggal 30 August 2010. In a decision cheered by foes of routine circumcision for boys, a judge ruled on Tuesday that a 9-year-old need not be circumcised as his mother wanted....In granting the boy's father an injunction blocking the procedure, the judge said the boy could decide for himself whether to be circumcised when he turns 18.

[Hodges2001-4] Hodges, Frederick M. (2001). "The Ideal Prepuce in Ancient Greece and Rome: Male Genital Aesthetics and Their Relation to Lipodermos, Circumcision, Foreskin Restoration, and the Kynodesme". Bulletin of the History of Medicine. 75 (3): 375–405. doi:10.1353/bhm.2001.0119. PMID 11568485. Diakses tanggal 22 January 2008.

[5] 1 Maccabees, 1:60–61

[Miller-6] Miller, Geoffrey P. (Spring 2002). "Circumcision: Cultural-Legal Analysis". Virginia Journal of Social Policy & the Law (PDF (free download)). 9: 497–585. doi:10.2139/ssrn.201057. SSRN 201057 . Ritual circumcision of boys is a durable tradition. Jews of ancient times refused to abandon the practice despite enormous pressure to do so. In 167 BCE the Seleucid emperor Antiochus IV, as part of a campaign to Hellenise the Jews, condemned to death every Hebrew who allowed a son to be circumcised. The Jews responded with the Maccabean revolt, a campaign of guerrilla warfare that resulted in major victories for the rebels and, eventually, a peace treaty that restored Jewish ritual prerogatives.

[7] "The Ideal Prepuce in Ancient Greece and Rome".

[8] See, e.g., Alfredo M. Rabello, The Ban on Circumcision as a Cause of Bar Kokhba's Rebellion, 29 ISRAEL L. REV. 176 (1995) (Arguing that the Bar Kokhba rebellion against Roman rule was primarily motivated by the superimposition of foreign religious standards, rather than by some important notion of independence or sovereignty).

[9] Kraus, Matthew (29 March 2004). "Review of: Jews and Gentiles in the Holy Land in the Days of the Second Temple, the Mishna and the Talmud".

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