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Cultural relativism an analysis
Cultural relativism an analysis
An essay on how female circumcision should come to an end
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Female Circumcision The purpose of this paper is to provide anthropological perspectives on female circumcision. But first, it will summarize Althaus’ article “Female Circumcision: Rite of Passage or Violation of Rights?”. This summary will include the main arguments presented in the piece. Next, this paper examines this cultural practice through critical cultural relativism. Power dynamics are examined in this section as well. Once this is done, this piece then incorporates a cultural constructionis analysis of this widely practiced cultural phenomena. Female Circumcision In Althaus’ article, she provides in-depth information about female circumcision; a highly controversial cultural ritual that is practiced in at least 28 countries …show more content…
Cultural relativism was introduced in the U.S. by Frank Boas in 1887 (ibid). This theory postulates that cultures must be understood in terms of the values and ideas of that specific culture; the underlying objective here was to delegitimize notions of ethnocentrism (the belief that one culture may judge another based on their cultural standards) (Miller, 12-3). Though this theory seems to provide a framework to eliminate a discriminatory belief, it would not allow then, for example, people to attack the events that took place in Germany circa 1930s-40s (Miller, 23). Critical cultural relativism avoids this ‘homogenizing trap’ …show more content…
It examines questions about cultural practices and why some/all people accept them and whom that might be benefitting or harming (ibid). In other words, it examines the behaviors, consequences, social factors, and above all the power structures in play. In Althaus’ article, she postulates that one reason that female circumcision is used is to increase the sexual pleasure of men (Althaus, 131). Here we can see the strong presence of a patriarchal society. Recall the purpose here is not to actually criticize this practice but rather seek the underlying interests or motivations of implementing it. The strong presence of a patriarchy indicates that women in a way are indeed used as means to serve the interests of men both sexually and also by providing a child. This brings about the winners (men) and the oppressed
Female genital mutilation is mostly practiced in Islamic and African cultures, claiming young girls as t...
This is a case study regarding a family in Senegal that follows the Muslim culture. However, unlike most Muslims, they practice the form of female circumcision. The tradition is to have all girls coming of age to be circumcised; otherwise they would be shunned and would never be able to get a husband. The family’s tradition believes that if a girl does not have this procedure done, they will be considered deformed and their clitoris will hang down to their knees. Awa is concerned because she and her husband, Joseph, have two daughters who are coming of age and her mother-in-law is demanding to know why they have not made the arrangements for the girls’ circumcision. Awa’s dilemma is whether or
The article “The Cultural Defense” is a prime example of how cultural rights and cultural relativity interplay with one another. Cultural relativism is the position that the values and standards of cultures differ and deserve respect (page 30). In the article, the author explains how a man burned himself alive to bring attention to the oppression of Buddhism in Vietnam. His friends recorded it and they were charged with second-degree manslaughter. The author uses an unbiased tone to explain why they did what they did.
Altschul, M. Cultural Bias and the UTI Circumcision Controversy. The Circumcision Reference Library. Truth Seeker, July 1989;1:43-45
Unlike male circumcisions which were practice for religious purposes, female circumcision is done for social convention and is practiced as a way to prepare girls for marriage, as well as conform to societal norms of femininity. Female circumcisions are often motivated by what would be considered proper female behavior and as a way to promote virginity as well as cause pain during intercourse to uphold these beliefs. Much like male circumcision these societal beliefs about sex and purity, have affected these cultures in their convictions that circumcision must be performed to be pure and free of
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.
Females as a general population have been faced with discrimination across the ages. In recent history, women have begun to assert their freedom and independence from the male oriented traditions that have spanned generations. In industrialized countries the discrimination of women has diminished, but a serious form of violation of human rights occurs sometimes in parts of the world, such as Africa, the Middle East, and even sometimes the United States and other industrialized countries in North America and Europe. Female genital mutilation (FGM) is an umbrella term for three subtypes of crimes committed against women as a part of various coming of age rituals for young girls in certain patriarchal communities in Africa, spreading through migration of a populace through Northeastern and Western Africa and some spread into the Middle Eastern countries. These communities integrated this practice into women through marriage into these cultures, spreading this practice into their daughters and so forth. FGM has been classified by the World Health Organization (WHO) into three basic subtypes, each growing more and more disturbing. Subtype number one is a clitoridectomy which is the complete or partial removal of the clitoris, while subtype two it includes the clitoridectomy plus the removal of the labia minora of the young girl. Alone, these two types of FGM composed approximately 90 percent of female genital mutilation. The third subtype is the most gruesome that is the narrowing the vagina opening by sealing the orifice with the use of the labia majora. These medical procedures have been described the WHO working in conjunction with United Nations Children's Fund (UNICEF), the United Nations Joint Programme on HIV/AIDS (UNAIDS), Un...
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
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.
After analyzing cultural relativism over the semester, I have come to the conclusion that cultural relativism under anthropological analysis defines every single culture with some aspect of worth as viewed by an individual within that society. Franz Boas, termed the “Father of American Anthropology”, first introduced the concept of cultural relativism. He wanted people to understand the way certain cultures conditioned people to interact with the world around them, which created a necessity to understand the culture being studied. In my words, cultural relativism is the concept that cultures should be viewed from the people among that culture. When studied by anthropologists, cultural relativism is employed to give all cultures an equal
Rites of passage, specifically circumcision, are the focus of study for multiple theorists. Circumcision as a ritual of passage encompasses various theories on the function of these ritualistic passages. Arnold Van Gennep, Vincent Crapanzano, and Victor Turner each approach the ritual of circumcisions’ function differently, specifically they question whether the ritual can be considered in stages.
...ce (Ahmad). As WHO has stated, “We have to realize that female genital mutilation is a deeply-rooted traditional practice. As such, it can only be abolished completely when attitudes have been changed” (Taylor 31). As this statement suggests, there has to be a line drawn in the sand when discussing the practice of FGM. On one side, there are Western idealists who believe that FGM is barbaric and should be abolished, with their own hands if necessary. On the other side, there are the people who believe FGM is a tradition and a cultural rite, one that should be continued for centuries to come. And somewhere in the middle there are those that believe that change must come, but must come only when the countries involved are ready. Change cannot be put upon them.
Rachels, J. (1986). The Challenge of Cultural Relativism. The elements of moral philosophy (pp. 20-36). Philadelphia: Temple University Press.
Female circumcision, also known as Female genital mutilation, or female genital cutting is a custom that has sparked controversy among many people belonging to other cultures not accustomed to the practice. Within the argument lay a series of debates surrounding the issue as culture and tradition clash with human rights over whether or not this practice should be allowed. Advocates against the practice draw on the prevalence, perceptions, and reasons for conducting FGM to combat what they believe is a human rights issue.