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Circumcision cultural practice essay
Male circumcision case study
Maasai tribe ethnography
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Recommended: Circumcision cultural practice essay
Hia Mustafa
Dr. Hoffman
ANT 153
11/4/14
Perspective on Maasai Male Initiation The Maasai, a nomadic tribe that resides in Kenya are sensitive to their culture and rituals that have been around for hundreds of years and still continue to this day. There are some rituals that nations outside of the Maasai tradition disagree on. But some customs vary from country to country, or even religion to religion. One of these customs happens to be circumcision which is performed widely in the Maasai tribe and throughout the world. Circumcision in the Maasai tribe are done to both boys and girls. It is done as a part of the Maasai stages of life; to express the transition from adolescent boy or girl to young adult. For example, for a Maasai boy to
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Many people will attend such a celebration being that it is such a big deal in Maasai tradition. The boy’s fellow age mates surround him chanting insults and dancing giving him the courage to endure this stage in his life (film). The circumciser in the film blows his whistle to let those around know that the knife that will cut the boy is near. Once the boy is ready, as described in the film, the boy must have his head shaved as well as his pubic hair by someone from his mother friends. Then the boy is to walk over the knife that will be used on him as a swear to show that he has not had any sexual relations with a circumcised women.(film) It is rumored that if they have slept with a circumcised women in the past that the knife that will be used will slip and cause a complete accident (lecture). The type of circumcision that Maasai males endure is the partial removal of the foreskin and the protrusion of the glans through and incision. The way the procedure works is that the young male who feels he is ready to enter the state of manhood must sit motionless, making no noises or no movements whatsoever, while a razor sharp knife is slid through the foreskin of the penis. In the article, the Maasai who had endured in this transition already said that the slightest movement on your part will mean you are a coward, incompetent and unworthy to be a Maasai man. He also mentions that if he were to fail at this initiation process he will bring shame to his family; for example,
“My sister Loiyan in particular was more troubled by the whole affair than anyone in the whole family. She had to assume my mother’s role during the circumcision. Were I to fail my initiation, she would have to face the consequences. She would be spat upon and even beaten for representing the mother of an unworthy son. The same fate would befall my father, but he seemed unconcerned.”
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.
In Althaus’ article, she provides in-depth information about female circumcision; a highly controversial cultural ritual that is practiced in at least 28 countries
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
Afterwards, the parents sign a surgical consent giving the provider the approval to perform the procedure. The purpose of the circumcision is to remove the foreskin from the head of the penis, and allow the head of the penis to be exposed. The provider will use various supplies during the procedure such as an topical or injection anesthetic, a scapula to cut the foreskin, and one of three different clamps to hold the foreskin. According to Bcheraoui et al. (2014), studies have revealed that male circumcisions have an overall side effects rate of 0.5% if performed during the child’s first year of life, but increase up to 20 times that if performed after
Freedom of choice is a desire for most, but as we are young we depend on the decision of our parents. With this dependent nature of a child the freedom of choice is limited, for males this can lead to a life long consequence. Male circumcision is the surgical removal of the foreskin; the skin covering the head of the penis. Circumcision is practiced for religious purposes in Jewish and Muslim communities. Normally, the boy’s age varies from 4 to 11 years old.
Different anthropologists such as Nowak and Laird (2010), and Butler (2006), recommended that these residents of jungles contain an exclusive background; position, morals and everyday life is entirely through big adjustment. It can be said that the Mbuti people live in their own world. This paper will discuss the kinship system and the social organization of the culture as far as how they practice equal sharing of food after engaging in hunting and gathering. This paper will also discuss how the Mbuti culture uses gender relation to determine their hunting ages.
Circumcision, a rather uncomfortable, and unspoken tradition in American society. Yet, every day thousands of parents are choosing to cut off a perfectly good part of their child's body for what reason exactly? No one really talks about it, so no one really knows, and from this silence has grown decades of myths based on ignorance and shame. Today, America has taken circumcision and turned it into such a popular tradition that nearly 85% of men are currently cut. There is no reason for this number to be so high though, as most of America is not Jewish, or Islamic, the two major religions that still practice circumcision, and most medical, and ethical communities frown on this practice. This tradition
Neonatal circumcision is one of the most often executed surgeries in the United States. (1:130) In my clinical practice thus far, the question whether to circumcise male neonates or not is frequently asked in the postpartum period. Midwives play an important role in providing informed choice discussions for their clients, it is thus our role to present the research evidence available in order to help women make the right choice for them and their families. This paper aims to describe the different incentives of male circumcision and the benefits and risks involved.
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 (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...
Within the Maasai culture there are several political decision makers. One decision maker is the father in a family unit. The father can decide where his children live within the kraal, which is an enclosed settlement. Another part of the decision making process in the Maasai culture are the elders of the clan. Another group that participates in the Maasai’s process of making decisions are the warriors. Warriors are the young men of a tribe; boys become warriors after they are circumcised. Thus decisions are made by elders, the head of the kraal, and by fathers in a tribe.
Maasai have a relatively complex culture and traditions. In fact, for many years they were
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.
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...
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.