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Female genital mutilation
Female genital mutilation
Female genital mutilation
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Literature Review
The act of deviance is any behavior that essentially violates a societal norm and permits great condemnation from a large number of the society (Houghton Mifflin Harcourt). According to Houghton Mifflin Harcourt, deviance is multifaceted due to the variation of norms amongst a society. For the most part, what one group may deem customary, another may ruminate deviant. In light of a more specific topic under the complexity of deviance, the act of female genital mutilation allows for a very informative cultural norm of a few societies that may create opposing views for societies who prohibit such asks.
Female genital mutilation, which is also known as cutting, includes an umbrella of procedures involving fractional or total
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al). The World Health Organization has approximated about 140 million females are victims of such practices and estimates that each year, about 3 million girls are “subjected to, or at risk of being subjected to, this harmful traditional practice” (Kaplan et. al). As stated in a CNN news article some girls undergo (FGM) during infancy, while others in their teens (Smith-Spark). Smith-Spark also notes that the extent of harm imposed by FGM varies amongst …show more content…
What a society deems a normal natural way of life, other cultures may view it as a violation of ones natural born rights. Some societies’ view the female anatomy differently than others. In retrospect, the role of deviance as it relates to female genital mutilation is one that includes the ideology of several African countries and hundreds of years of a practice from which their society believe that females will be better protected and better suited for marriage. In the American society, quite the contrary is focused on. The necessity for a bride to be sealed and purified is not held to such standards as FGM societies. A bride can essentially become remarried as many times even though she is not a virgin. There is certainly a variation in the American society of what a bride should be and how purified she should be, but the underlining difference is that FGM is not tolerated in thee American society. FGM is certainly seen as
In Althaus’ article, she provides in-depth information about female circumcision; a highly controversial cultural ritual that is practiced in at least 28 countries
Female genital mutilation is mostly practiced in Islamic and African cultures, claiming young girls as t...
Little, Cindy M. "FEMALE GENITAL CIRCUMCISION: MEDICAL AND CULTURAL CONSIDERATIONS." Journal of Cultural Diversity 10.1 (2003): 30-34. Academic Search Premier. EBSCO. Web. 18 Apr. 2011.
Female genital cutting is often termed as female genital circumcision or female genital mutilation. This includes partial or complete removal of external female genitalia for non-medical reasons (WHO). Woman who undergo this procedure generally range from the ages five to fifteen years old. This process is known to have no actual health benefits however; it is practiced la...
Furthermore, in order for a society to function, one is dependent upon deviants to allow us to differentiate between the “good” and the “bad.” This is a very important part of the concept of “good”. Since social norms and rules are subject to change, there is a wide concept as to what deviance actually means. The concept of social deviance is explained as the transgression of socially established norms. For example, there is a wide variety in defining social deviance, but one might consider “sex before marriage” deviant, whereas in other places this practice is common.
What is female circumcision? The female genital mutilation term covers three main varieties of genital mutilation (2). There is the "sunna circumcision"; this consists of removal of the prepuce and/or the tip of the clitoris. Ironically, sunna in Arabic means "tradition". This is done because it is believed that the clitoris is a very dangerous part of the female anatomy. In our culture, Freud stated in his book, Sexuality and the Psychology of Love, that the "elimination of clitoral sexuality is a necessary precondition for the development of femininity. In 1979, the "Love Surgery" was performed on women in the United Sates. Dr. James Burt, the "Love Surgeon", introduced "clitoral relocation" (sunna circumcision) to the medical field. He believed and acted upon the idea that excision does not prevent sexual pleasure, but enhances it. Dr. Burt practiced in Ohio for almost ten years before he was exposed after which he gave up his license.
Female genital mutilation (FGM) is an ancient traditional non-therapeutic surgical procedure that involves total or partial removal of the external parts of female genitalia. This paper aimed to define and classify FGM, identifies the prevalence, describes reasons for performing the practice, and concentrates on the problems associated to this practice with regard to women’s health, religious beliefs, and socio-cultural, behavioral and moral consequences. Researches and survey reports that the global actions have been taken to reduce or abolish the prevalence of the practice will be assessed.
In the Maasai society, genital cutting is a rite of passage from childhood to adulthood, and both men and women go through the process of circumcision. As society ages, opinions on cultural norms change. This is true for the Maasai society, where the views on female circumcision have and are changing. Female circumcision is classified into three categories, and defined by the World Health Organization, Type I is the removal of the foreskin on the vagina, Type II is the removal of the clitoris, and Type III is the removal of all external genitalia with the stitching or narrowing of the vaginal opening (“New Study”). Traditionally in the Maasai society, women underwent Type II or Type III circumcision. Written in 1988, “The Initiation of a Maasai Warrior,” by Tepilit Ole Saitoi, and is an autobiographical story of Saitoti’s circumcision in his initiation to a warrior. Though his story mainly focuses on the male circumcision part of the Maasai society, women’s circumcision and other basic traditions are discussed. Throughout the short story, the topic of circumcision and the rite of passage, both long- standing traditions in the Maasai society, are central themes.
Many feminists in the Western Culture have this ethnocentric idea that female circumcision is “female mutilation” portraying it as a “barbaric tradition” and “violence against women” (“Yes to Female Circumcision?”). According to Fuambai Ahmadu, a Sierra Leonean-American anthropologist, female circumcision is an initiation that symbolizes matriarchal power. The practice is “synonymous with women’s power, their political, economic, reproductive, and ritual spheres of influence” (Ahmadu, pg. 14). By having no regards to the cultures and traditions of these small-scale societies, we are invalidating their beliefs and presenting ethnocentric
When an individual breaks the societal rules of conduct, they are said to be involved in deviant behaviors. However, due to the dynamism of the societies, what may be regarded as a deviant act in one society could be regarded as normal within another society. This brings out the issue that deviance may be viewed as relative to both time and location with regard to the differences in societies. Out of this understanding, deviance is viewed as the violation of social norms out of any acts, thoughts, or attitudes that the particular society regards as violation of its values or rules (Long Russ). A deviant conduct is against the definitions of the good and bad conduct as agreed upon by members of a social system. Such behaviors are in a negated direction and bear enough magnitude to surpass the acceptance and accommodation limit of the particular community.
The fourth edition of Constructions of Deviance is a compilation of peer edited articles from multiple authors, addressing social-psychological concepts surrounding deviance. The book is di-vided into ten sections, each section of articles discuss a selected issue related to deviance. It starts with how to define it, established social theories, studying deviance, stigma association, individual verses organizational deviance, and the differences between a deviant act and deviant personality. Deviance is anything that violates a society’s established norms at a given time, both informal and codified. Penalties for violations of such norms range from being considered odd or strange to social condemnation, and even fines or prison.
Deviance is defined as actions or behaviors that violate socials norms. In turn the concept of deviance is dependent on the social observation and perception. “By it’s very nature, the constructionism through which people define and interpret actions or appearances is always “social.” ”(Henry, 2009 , p. 6) One’s perception of a situation may be completely different from another depending on cultural and social factors. The way someone talks, walks, dresses, and holds themselves are all factors that attribute to how someone perceives another. In some cases what is socially or normally acceptable to one person is deviant in another’s eyes. For this reason there is a lot of gray area involving the topic of deviance because actions and behaviors are so diversely interpreted.
In Searching for “Voices”: Feminism, Anthropology, and the Global Debates over Female Genital Operations, Walley discusses the social issues concerning female genital operations as perceived by “westerners”, as well as discusses her ethnographic account of female circumcision. Her main purpose of doing this was to lay the groundwork for “a more productive feminist and anthropological debate” capable of going beyond the binary terms in which female circumcisions are usually discussed. Since female circumcisions are known by a variety of names, such as female genital mutilation and female genital torture, and with her understanding of the negative connotation often associated with those varieties of names, Walley makes the decision to adopt the term female genital operations instead. In 1988, Walley went in the village of KiKhome, in western Kenya as an English teacher and immersed herself in the lives of the people living around the village to better understand the practice of female genital operations as an outsider. One day, some of her students invited her to assist at a female genital operation ceremony. She found out that the participants see circumcision as a rite of passage into adulthood. However, she truly wanted to know the participants’ personal views on the topic rather than the imposed views of their parents and their culture. The four women she interviewed told her that “their custom was good,” and it was something that a person needs to accept with her whole being not to feel the pain. Nevertheless, some of the women told her that they would not want their daughters to undergo circumcision, and that they themselves regretted having done the procedure. Walley finally gave up “searching for real voices,” because what t...
The best way for readers to get the most accurate information for each community is to read articles or magazines that contain stories and interviews from individuals who belong to a specific country since the various societies practice FGM differently. However, for general information on female genital mutilation, the World Health Organization is a credible and reputable go-to source. All the above media sources have thoroughly summarized what female genital mutilation consists of, where and how it is practiced as well as the harm it causes to women who have undergone this
Deviance is a socially constructed idea that takes many shapes and forms throughout human history. It can be defined in many different ways, can be applied to many different settings and numerous types of bodies. Throughout the course, the social construct of deviance presents itself in multiple readings. For instance, in the article written by Jennifer Morgan, deviance is socially constructed by European males and applied onto African female bodies.