Name: Aboaba Bolanle
Course: English 102 006
Instructor: Douglas Terry
Assignment: Argumentative Research Paper
Topic: Female Genital Mutilation (FMG) In Africa
Date: 04/01/2014
Introduction
Female Genital Mutilation is a Global issue which is attached to different social issues but for the purpose of this study, in order to attain a broader view i will limit my study to Countries within African. It has become necessary to see this practice beyond traditional beliefs and start to look into the causes of this behaviour because it has caused more harm than good. Parent and victims of FGM could have made a better decision in expressing their human rights if they had broader knowledge about the emotional, psychological and medical complications of Female Circumcision.
History and Origin of FGM
I will like to use this article to prove that this practice originated from mere personal perception of some uneducated individuals and since has been passed and embraced by uneducated generations
Female genital mutilation as a cultural practice originated from Africa. Boyle (2002) In Africa it is practiced in the majority of the continent including Kenya, Nigeria, Mali, Upper Volta, Ivory Coast, Egypt, Mozambique and Sudan. It is a cross-cultural and cross-religious ritual, which is performed by Muslims, Coptic Christians, Protestants, Catholics and members of various indigenous groups. In fact circumcised females have been discovered among the mummies of ancient Egyptians who have absolutely no knowledge of the medical implications of FGM. In Africa female circumcision has been reported in at least twenty-six countries and can be viewed as a public health problem "because of its wide geographic distribution, the number of females involved...
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... they lack knowledge.
Molly (2001) explained the strategy that was used to eradicate FGM in Senegal through an educational programme called “TOSTAN” which means literally in Wolof, “breaking out of egg”. This problem solving solution process gave them insight into how a woman is designed, because some of the women had no idea how normally their private area should look like. It was explained to them through practical illustration the reasons for their related health problems and how FGM has spread lots of diseases among them and how it has been passed to their husbands and children. This was successfully achieved because all parties involved (women, men, church, traditional rulers) in the practice of FGM was able to give their support by making themselves available to be taught and enlightened on the problems of FGM.
Solution and Conclusion
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...
Female genital circumcision (FGC) is a cultural ritual that is performed to the vast majority of women within the countries of Sudan, Kenya, Mali, Benin, Togo, and parts of the Middle East. Female genital circumcision also termed as female genital mutilation is used based upon a person’s beliefs. This ritual has been highly controversial for many years especially in the western society, due to the health risks that women may have to go through. Doctor Gruenbaum, and anthropologist who studied FGC in Sudan, has researched this topic and believes that outsiders need to have an open mind about diverse cultures. I believe that this procedure should not be illegal; however, education about the risks of the procedure should be enforced in the countries where this takes place, in order to create a safer environment for the ritual to be performed in. The goal of this essay is to know what Female Genital Circumcision is and different types of FGC and why this is performed and why it is important for outsiders to not have ethnocentric views when dealing with this. This essay also deals with why it should be medicalized instead of enforcing laws to ban this years long tradition in all African countries. When challenging female genital circumcision, we are also challenging the people who perform this procedure, their culture, values and beliefs.
The women in Nampossela lack the social and economic rights to make many significant decisions about their life. Due to her simultaneous position as an outsider and a member of the group, Holloway becomes an unbiased outlet that Monique and other woman can speak with regarding their difficulties. One such difficulty amongst women in Mali that Holloway discovered was female circumcision. Holloway, prior to her visit to Mali, was aware of the practice of Female Genital Mutilation (FGM) in rural villages. However, the intense birth of Korotun’s daughter causes Holloway to question the reasoning behind the traditional cutting. In response to Holloway’s mention of FGM, Monique explains her painful experience of circumcision at nine or ten and her thoughts on the subject, “Here we say that koloboli helps girls become good wives and bear children…it does not help the baby pass through…”(114). The practice of FGM in Mali occurs often enough that Monique had never met an uncut woman prior to Holloway, whose western background does not practice FGM.
Many of us never heard of Female Genital Mutilation until the story of Kauziya Kasinga, a woman from West Africa. Her father did not believe in polygamy, forced marriage, or "female circumcision". He died when she was 17 and the father's sister inherited the home, banished the mother, ended Fauziya's schooling, and arranged a marriage as a fourth wife to a man she had never met. The aunt scheduled her for the circumcision and she ran with 3,000 dollars that one of her aunts had saved.
Female genital mutilation (also known as female circumcision) is the cutting of female clitoral hood and removing clitoris. Following the cutting of female genital organ, there are many short-term and long-term health risk problems, and even death due to some complicated infections. The reasons for performing female genital mutilation are connected with socio-cultural beliefs, attitudes, values and customs, transition of girls into womanhood, tradition and cultural heritage, the fear of not having access to resources and opportunities as a young woman, perception to reduce sexual desire of females; hence, will sustain premarital virginity, and maintain marital fidelity. Actions have taken at international, national and regional levels since the past many years and have begun to bear fruits, but the practice is still undergoing in many countries in the world and highly prevalent in Africa. To continue and motivate further reduction in changing the society’s attitudes towards female genital mutilation in the countries where the prevalence has remained stable so it’s therefor...
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.
A major issue that goes hand in hand with female genital mutilation is health problems. FGM alters female genital organs, without a medically beneficial outcome. It is performed because African culture believes that it will keep girls pure because they will appear unattractive to men until marriage. There are no medical justifications for a girl to have her clitoris or any other genital org...
Amelia Bloomer:Amelia Bloomer was born in Cortland County, New York, in 1818. She received an education in schools of the State and became a teacher in public schools, then as a private tutor. She married in 1840 to Dexter C. Bloomer, of Seneca Falls, New York. Dexter C. Bloomer was editor of a county newspaper, and Mrs. Bloomer began to write for the paper. She was one of the editors of the Water Bucket, a temperance paper published during Washingtonian revival. Mr. Bloomer lived in Seneca Falls in 1848, but did not participate in the Women’s Rights Convention. In 1849, Bloomer began work with a monthly temperance paper called The Lily. It was devoted to women’s rights and interests, as it became a place for women advocates to express their opinions. The paper initiated a widespread change in women’s dress. The long, heavy skirts were replaced with shorter skirts and knee-high trousers or undergarments. Bloomer’s name soon became associated with to this new dress, and the trousers became known as Bloomers. She continued to new dress and continued advocating for women’s rights in her paper. In 1854, Mrs. Bloomer began giving numerous speeches and continued to fight for equal justice for women.
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
Many question whether female circumcision (FGM, genital cutting, etc.) is a form of abuse, is it a humane and morally acceptable practice and how can we fix this horrendous practice? These assumptive thoughts are typically made through the eyes of outsiders, female circumcision is many things and must be looked at through such a lens. Despite, all of this female circumcision is still framed very commonly between these three views, female circumcision is abuse, is a result of patriarchal societies, and is a cultural and religious practice.
Female circumcision is currently practiced in 28 countries stretching across the center of Africa north of the equator; it is not found in southern Africa or in the Arabic speaking nations of north Africa, with the exception if Egypt. Female circumcision occurs amongst Muslims, Christian, animists, and one Jews sect, although no religion requires nor permits
Prostitution Prostitution dates back to as early as 2400 BC and has formed an interesting chapter in the history of civilization. Prostitution is known to be one of the oldest professions and roughly started all the way back to the 18th century in Mesopotamia. In Ancient Babylon and Sumer, one of the first ever forms of prostitution was sacred prostitution. This was where every woman, rich or poor, had to reach once in their lives the sanctuary of Mylitta (Aphrodite) and submit themselves into the embrace of a foreigner as a symbolic sign of hospitality and respect towards the goddess. In the Ancient Near East, sacred prostitution was a common thing for women to show their dedication to the deities.
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...
Yao, J., Murray, A.T. and Agadjanian, V., 2013. A geographical perspective on access to sexual and reproductive health care for women in rural Africa. Social Science & Medicine (1982), 96, 60