1. Summary of the main problem and its setting In April 2017, Dr. Jumana Nagarwala from Michigan is accused of performing female genital mutation (FGM) on two young girls from Minnesota in February. Dr. Nagarwala and girls are known to be members of the Dawoodi Bohara Shiite Muslim sect (National Post). Later, it will be found that FGM was actually performed on at least 6 girls that were around 7 years old (CBC News). It seems like the procedure was done after working hours in a clinic owned by other sect members, Dr. Fakhruddin and his wife Frida Attar. The couple was charged with conspiracy (National Post). Actually, a total of six individuals, including parents, are facing 15 years of prison under Michigan’s law (Toronto Star). Nagarwala’s …show more content…
Nagarwala’s case is American, it can be assumed that it would have generated a similar response from the Canadian court and population, since the two multicultural societies share similar worldviews and values. Cultures in which FGM is commonly practiced and socially accepted consider it as a right to access womanhood and a part of their identity. The practice is often viewed and practiced as a religious act, even though none of the religious books make reference to the act itself (United Nations 8-11). In this case, Shannon Smith, the attorney representing Dr. Nagarwala’s, claims that the doctor simply performed a religious ritual, without casing harm. Nagarwala’s cultural beliefs and traditions bring her into believing that her acts were ethical; a view shared by the girls’ parents and some members of the Bohara sect. However, some Bohara mosques have sent letters discouraging parents performing FGM, because of its illegal nature. Critics of the practice, mainly Western societies, claim that the procedure violates human rights, causing problems during labour and depriving women from sexual pleasures (United Nations 8-11). Moreover, beliefs are that women willingly have FGM done because of social pressure. The procedure is commonly perceived as a way for men to maintain their control and power over women. The American law convicts a FGM felony with 10 years of prison while the State of Michigan’s can condemn actors to 15 years of prison (Toronto Star). However, The Canadian Criminal code prohibits all forms of FGM that doesn’t involve any medical reason since 1997 (Ontario Human Rights Commission). Accused individuals can face up to 14 years of prison. Parents who perform it on their own children are subject to face even greater consequences (Ontario Human Rights Commission). However, the Canadian federal institutions “must carry on their activities in a manner that is sensitive and responsive to the multicultural reality of Canada” (Canadian
Nimi Feghabo is an Atlanta-based consultant in Capgemini’s Custom Software Development service line. She has worked and acquired knowledge in many different industries spanning from Accounting to the Legal Industry. She brings significant leadership experience along with a proven track record. Prior to Capgemini, she has had experience in various industries which include legal, manufacturing, and international professional services. Her contributions include software implementation, ERP development, and facilitating changes. Through these projects, she has gained valuable insight and is able to develop transformative solutions into an effective facilitation strategy.
I argue that female genital mutilation (FGM) should not be covered under the universal code of ethics when dealing with cultural tolerance, parents should not be able to make harmful decisions for their children, and doctors are under no obligation to perform such rituals to conform to the beliefs and traditions of their patients such as in cases of
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.
Female genital mutilation is mostly practiced in Islamic and African cultures, claiming young girls as t...
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
Throughout the course of history, many sociological issues have become relevant throughout Canada. These issues and their effects on society are part of the reason why things are the way they are today. This research essay examines one of the most controversial sociological issues in all of history: abortion. To begin, a brief history of abortion in Canada is provided. From there, it discusses and analyzes the many laws and laws regarding abortion in Canada.
Despite its popularity in Africa, FGM is under scrutiny by members of the international human rights community. In 1993, female circumcision was deemed harmful by the international Human Rights Conference in Vienna . The World Health Organization, UNICEF, and the UN Population Fund have planned programs designed to “completely eliminate [female genital mutilation] within three generations” , on the basis that FGM is a human rights violation. This gives rise to the obvious question as to whether human rights activists and organizations should be sensitive to the cultural practices of the people of Africa. Some human rights activists have even professed FGM as a “knock-down counterargument to cultural relativism”, and use the practice as an example of how hum...
Today, 85 to 114 million girls and women in more than 30 countries have been subjected to FGM. Female genital mutilation has long been performed to ensure chaste or monogamous behaviour by suppressing female sexuality. It is commonly -- although erroneously -- attributed to religious edict. In fact, neither Islam nor Christianity officially sanctions it.
If these happen in western countries, the perpetrator tries to claim cultural defense. Cultural defense is a defense to the prosecution for a criminal act which, according to the defendant, results from his/her cultural background. This defense can be used in cases concerning female genital mutilation, domestic violence, acid throwing, and honor crimes. “The idea of cultural defense violates principles of equal protection and the fundamental principle that society has a right to govern protection against crimes” (Morgan, Parker, 2009).
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.
Basic Information I attended the Magistrate’s Court on Friday the 13th of April, 2018. I attended the Victoria Police - Uni-Rowville vs Prabhedeep and Harmandeep Singh case. Mr John Hardy was the judge for this case which involved two brothers charged with child pornography possession. Prabhedeep Singh’s trial was adjourned until the 31st of May, 2018 but Harmandeep Singh case was heard on the 13th of April, 2018.
The theme of Martha Salinas’ short story, “The Scholarship Jacket”, is no matter what the problem is, try to succeed and persevere through. In the short story, a 14 year old girl called Martha thinks that she is going to get the scholarship jacket. The jacket is important to her because it shows that she has constant, excelling grades. She finds out that she won’t get the jacket as she had to pay fifteen dollars for it. In the end, Martha talks with her principle and ends up with the jacket.
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...
Some countries have banned Female Genital Mutilation (FGM) but some societies continue to perform this procedure. Likewise, coming from an anthropological perspective, I understand why cultures and societies perform Female Genital Mutilation (FGM). But as a young woman and a Westerner, I feel as though the girl should have a choice, and worry about the negative consequences of having the Female Genital Mutilation (FGM) surgery. In conclusion, Female Genital Mutilation (FGM) leaves non-Westerns wondering who came up with this procedure. Works Cited Anonymous, Female Genital Mutilation.
This is not just an issue for Africa as people who propagate this practice travel across the globe. The physical, mental and emotional abuse is outlawed in many countries, but still the practice persists. The rights of women and girls are flagrantly violated by extreme groups such as Boko Haram in Nigeria. The human rights of gay people who are harassed, face persecution and even killed in many African countries – and in some countries of the Commonwealth – is also of major concern and needs the support of social workers around the world. International surrogacy is another key concern for IFSW. In the Asia Pacific region IFSW condemned the actions of the Australian couple who apparently rejected a disabled twin born through an international surrogacy arrangement in Thailand and called on the international community to address the rights of the children born through these arrangements in line with their obligations