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Os crimes culturalmente condicionados e a sua punibilidade : o crime de mutilação genital feminina
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Advisor(s)
Abstract(s)
O fenómeno migratório, a evolução tecnológica e a consequente difusão da informação aliada à diluição de fronteiras fruto do fenómeno ou fenómenos da globalização, promovem um permanente contacto entre culturas distintas, cada vez menos distantes.
Tal contacto impulsiona uma mútua aprendizagem e, consequentemente, estimula o próprio enriquecimento cultural que se observa quando muitas das práticas passam a integrar a vida da sociedade que as acolhe e vice-versa.
Não obstante, a relação entre diferentes culturas não é sempre pacífica, nem é sempre enriquecedora. São cada vez mais notórias as situações onde as práticas culturais vigentes nos países de origem colidem com os valores e padrões comportamentais seguidos pelas gentes dos países de acolhimento.
Sempre que alguém oriundo de um país estrangeiro entra no nosso país, trás consigo a sua cultura, os seus costumes, as suas tradições, até mesmo as suas leis. Em certos casos, como é exemplo a situação específica da Mutilação Genital Feminina (MGF), que abordaremos neste trabalho, mas também os casos mediáticos do uso do véu islâmico nas escolas, do uso da burqa ou niqab em locais públicos, da poligamia, entre outros exemplos, ocorre um “conflito cultural”, resultante do facto de estas práticas se oporem de forma frontal aos padrões seguidos nos países de acolhimento, podendo até desrespeitarem a própria lei vigorante.
Este “choque cultural” é particularmente sentido quando as práticas em causa lesam de forma irreversível bens jurídicos inerentes à qualidade da pessoa humana, como sucede com a MGF.
Este é um dos desafios que as sociedades multiculturais levantam: decidir desde logo a hierarquia entre direitos humanos. Perante uma colisão de direitos, quais os que se sobrepõem? Mas é também o desafio, ainda recente, colocado pela necessidade de defesa dos direitos fundamentais da mulheres, com especial ênfase para as mulheres imigrantes. Então, à luz destes direitos e princípios, o que fazer quando nos
deparamos com crimes condicionados pelo fator cultural?
Serão os crimes culturalmente condicionados uma modalidade distinta cometida por imigrantes nos seus países de acolhimento?
Como tratar o infrator?
Qual a medida da sua culpa?
Será esta uma situação para atenuação ou isenção da responsabilidade criminal?
Serão apenas os imigrantes em primeira linha os seus agentes, ou deverão ser incluídos
os seus descendentes? E até que grau?
Será o legado cultural admitido como atenuante nas salas dos (nossos) tribunais?
E, acima de tudo, qual o papel do Direito Penal?
Durante o presente trabalho daremos resposta a estas questões em função do caso concreto da MGF. Analisaremos a recente criminalização da conduta e as opções tomadas pelo legislador nacional.
Abordaremos a incontornável questão da cultural defense. E aqui, podemos já adiantar que a posição que adotamos vai no sentido de aceitar a ponderação do fator cultural, imposto pelo princípio da culpa e pela dignidade da pessoa humana, mas atribuir-lhe uma relevância limitada à graduação dessa mesma culpa. Não é fácil determinar que ponderação deverá ser dada à cultura. Esse trabalho será do juiz e dependerá em
exclusivo do caso concreto, devendo este lançar mão dos mecanismos processuais ao seu dispor, entre os quais o recurso a peritos que garantam a correta aplicação desta defesa.
No que respeita à opção de criminalização autónoma da MGF, Portugal introduziu recentemente o artigo 144.º-A no CP. Como se sabe, a MGF pode assumir várias formas que correspondem basicamente a diferentes graus de intervenção e lesão.
A nossa opção pela defesa de uma criminalização autónoma, não se prende tanto com as formas que a MGF pode assumir, mas com a dignidade penal dos comportamentos em causa e o eles representam para os valores universais e para as conquistas civilizacionais. Não obstante, a forma como a MGF foi criminalizada em Portugal, e não apenas em Portugal, é passível de algumas observações. Desde logo, o facto de a
redação poder integrar condutas que não consubstanciem mutilações genitais enquadradas no conceito de crime de género. E esta é a primeira critica que lançamos à redação da norma constante do artigo 144.º-A do CP. Ainda que a lei deva ser geral e abstrata e a limitação conceptual possa perigar a inclusão de todos os comportamentos que se pretendem criminalizar, não se pode generalizar a ponto de se poderem incluir
condutas que não importem a necessária dignidade penal. Situação que se agrava com o afastamento do consentimento na maioridade.
A opção tomada pelo legislador nacional é, igualmente, passível de censura num outro domínio. E essa censura dirigimo-la em concreto à opção de tipificação dos atos preparatórios no crime de MGF, que como se sabe tem carácter excecional. Como medida positiva, salienta-se a extensão do prazo de prescrição até à maioridade, fundamental na defesa dos direitos destas mulheres.
Sem questionar a dignidade penal dos comportamentos que integram o conceito de MGF e a necessidade de criminalização, a verdade é que não consideramos ser esta a via para melhor lidar com ritos culturais, na medida em que o que está em causa é a mudança de mentalidades. E nesse sentido, uma criminalização pura e simples das condutas podem e geram consequências imprevisíveis que se podem tornar em questões
sociais ainda mais gravosas do que as primeiras. Falamos concretamente no efeito já constatado na prática da realização da MGF em bebés como forma de garantir a manutenção desta prática milenar. Com o presente trabalho, não se pretende julgar culturas, nem tão-pouco afirmar que há culturas “melhores” do que outras. O que se pretende realçar, isso sim, é que há culturas que integram práticas que face aos valores universais não devem ser aceites. E sendo a cultura produto da vontade humana, ela é cumprida enquanto essa vontade subsistir. Assim sendo, consideramos ser fundamental o trabalho junto das comunidades locais, no sentido de sensibilizar, informar e educar estas pessoas através de um trabalho coletivo. Sensibilizar para as consequências na saúde; informar tratar-se de uma prática local, não universal; e educar para os direitos
humanos, para valores universais da igualdade de género, para os direitos das mulheres.
The migratory phenomenon, the technological development and the consequential diffusion of information linked to the abolition of borders in result of globalization promote a permanent contact between distinct cultures, nowadays less and less distant among themselves. Such contact boosts mutual learning and thus encourages own cultural enrichment that is observed when many of the practices become part of the life of the society that welcomes them and vice versa. However, the relationship between different cultures is not always peaceful, and not always enriching. It’s becoming notorious, situations where the current cultural practices in countries of origin collide with the values and behavioral patterns followed by the people of the host countries. Whenever an immigrant enters in our country, he’s carrying a heavy luggage by himself, within his culture, his customs, his traditions and even his country’s laws. In some cases, like the specific situation of Female Genital Mutilation (FGM), which we will discuss later in this thesis, as well as the profile cases of the use of the Islamic veil in schools, the use of the burqa or niqab in public places, the polygamy, among other examples, that generate "cultural conflicts" resulting from the fact that these practices mismatch (or differ) the practices of the host countries, and may even disrespect the current law. This "cultural shock" is particularly felt when the practices in question harm irreversibly legal interests inherent to the quality of the human person, as with FGM. This is one of the challenges raised by multicultural societies: to decide between human rights. In a conflict situation, which rights should prevail? Another challenge raised by multicultural societies concerns the need to defend the women’s rights, specially regarding immigrant women. So, based on women’s rights and human rights, how should we deal with crimes conditioned by the cultural factor? Are these crimes conditioned by the cultural factor meant to be considered as a different group of crimes committed by immigrants in their host countries? How to treat the defendant? What is the extent of his guilt? Is this a situation for mitigation or exemption from criminal responsibility? Will only newly arrived immigrants be their agents? Or their children and grandchildren should be included too? Will cultural defense be admitted in our courtrooms? And, above of all, what’s the role of criminal law? These are some of the questions that will be raised and answered during present investigation. We will also analyze the recent criminalization of FGM in Portugal, as an autonomous crime, and the options made by the legislator. We will address the issue of the cultural defense. And by now, we can already say that the position we have adopted is in line to accept the cultural evidence in the courtroom. We agree that culture must be taken into account especially in the determination of guilt. It is not easy to determine what is the weight that should be given to culture. This will be the judge’s work and will depend exclusively of the case, which must resort to procedural mechanisms at its disposal, including the use of experts to ensure the correct application of this defense. Concerning the option of an autonomous criminalization of FGM, Portugal recently introduced Article 144.º-A in the Penal Code. Our choice for the defense of an autonomous criminalization has not so much to do with the several forms that FGM can take, but with the criminal offense and what it represents in terms of universal values and civilizational achievements. It is known that FGM may assume various forms. The World Health Organization identified four types of FGM procedures. The Type IV includes every operation in female genitalia for non-medical reasons, a solution that the legislador transcribed to the law. And this is precisely the first observation to be made. We understand that the law must be general and abstract, and conceptual limitation may endanger the inclusion of all behaviors that are intended to criminalize. But that doesn’t mean we can generalize up to the point of being able to include behaviors that do not import the necessary criminal offense. This situation is aggravated by the withdrawal of consent in any situation. The second observation that ought to be done concerns the option for criminalizing preparatory acts, which are known to be exceptional. As a positive step, we highlight the extension of the statute of limitation for initiating a legal procedure after the victim has reached the age of majority, fundamental in defending the rights of these women. Without questioning the need for a criminalization of FGM, criminal law alone, without any other measures, is not the best option to solve these culturally motivated crimes. The criminal option must be comprehend by the population. When that does occur, severe consequences can come along. And in the case of FGM, they have already come. A consequence already observed is the realization of FGM in children in order to ensure the maintenance of this ancient practice. With this work, it is not intended to judge cultures, nor does it state that there are cultures "better" than others. What is intended to enhance is there are cultures that integrate practices that according to the universal values should not be accepted. And being culture a product of human will, it is fulfilled as long as it will stand. Therefore, we consider to be essential to work with local communities to raise awareness, to inform and educate. Raise awareness of the health consequences; inform that this is not an universal practice, and educate for human rights has universal values, gender equality and for women's rights.
The migratory phenomenon, the technological development and the consequential diffusion of information linked to the abolition of borders in result of globalization promote a permanent contact between distinct cultures, nowadays less and less distant among themselves. Such contact boosts mutual learning and thus encourages own cultural enrichment that is observed when many of the practices become part of the life of the society that welcomes them and vice versa. However, the relationship between different cultures is not always peaceful, and not always enriching. It’s becoming notorious, situations where the current cultural practices in countries of origin collide with the values and behavioral patterns followed by the people of the host countries. Whenever an immigrant enters in our country, he’s carrying a heavy luggage by himself, within his culture, his customs, his traditions and even his country’s laws. In some cases, like the specific situation of Female Genital Mutilation (FGM), which we will discuss later in this thesis, as well as the profile cases of the use of the Islamic veil in schools, the use of the burqa or niqab in public places, the polygamy, among other examples, that generate "cultural conflicts" resulting from the fact that these practices mismatch (or differ) the practices of the host countries, and may even disrespect the current law. This "cultural shock" is particularly felt when the practices in question harm irreversibly legal interests inherent to the quality of the human person, as with FGM. This is one of the challenges raised by multicultural societies: to decide between human rights. In a conflict situation, which rights should prevail? Another challenge raised by multicultural societies concerns the need to defend the women’s rights, specially regarding immigrant women. So, based on women’s rights and human rights, how should we deal with crimes conditioned by the cultural factor? Are these crimes conditioned by the cultural factor meant to be considered as a different group of crimes committed by immigrants in their host countries? How to treat the defendant? What is the extent of his guilt? Is this a situation for mitigation or exemption from criminal responsibility? Will only newly arrived immigrants be their agents? Or their children and grandchildren should be included too? Will cultural defense be admitted in our courtrooms? And, above of all, what’s the role of criminal law? These are some of the questions that will be raised and answered during present investigation. We will also analyze the recent criminalization of FGM in Portugal, as an autonomous crime, and the options made by the legislator. We will address the issue of the cultural defense. And by now, we can already say that the position we have adopted is in line to accept the cultural evidence in the courtroom. We agree that culture must be taken into account especially in the determination of guilt. It is not easy to determine what is the weight that should be given to culture. This will be the judge’s work and will depend exclusively of the case, which must resort to procedural mechanisms at its disposal, including the use of experts to ensure the correct application of this defense. Concerning the option of an autonomous criminalization of FGM, Portugal recently introduced Article 144.º-A in the Penal Code. Our choice for the defense of an autonomous criminalization has not so much to do with the several forms that FGM can take, but with the criminal offense and what it represents in terms of universal values and civilizational achievements. It is known that FGM may assume various forms. The World Health Organization identified four types of FGM procedures. The Type IV includes every operation in female genitalia for non-medical reasons, a solution that the legislador transcribed to the law. And this is precisely the first observation to be made. We understand that the law must be general and abstract, and conceptual limitation may endanger the inclusion of all behaviors that are intended to criminalize. But that doesn’t mean we can generalize up to the point of being able to include behaviors that do not import the necessary criminal offense. This situation is aggravated by the withdrawal of consent in any situation. The second observation that ought to be done concerns the option for criminalizing preparatory acts, which are known to be exceptional. As a positive step, we highlight the extension of the statute of limitation for initiating a legal procedure after the victim has reached the age of majority, fundamental in defending the rights of these women. Without questioning the need for a criminalization of FGM, criminal law alone, without any other measures, is not the best option to solve these culturally motivated crimes. The criminal option must be comprehend by the population. When that does occur, severe consequences can come along. And in the case of FGM, they have already come. A consequence already observed is the realization of FGM in children in order to ensure the maintenance of this ancient practice. With this work, it is not intended to judge cultures, nor does it state that there are cultures "better" than others. What is intended to enhance is there are cultures that integrate practices that according to the universal values should not be accepted. And being culture a product of human will, it is fulfilled as long as it will stand. Therefore, we consider to be essential to work with local communities to raise awareness, to inform and educate. Raise awareness of the health consequences; inform that this is not an universal practice, and educate for human rights has universal values, gender equality and for women's rights.
Description
Keywords
Direito penal Multiculturalismo Direitos humanos Mutilação genital feminina Crime Teses de mestrado - 2018