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Life as a eunuch
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The Beshir Agha's memoir written by Hathaway, allows us to plunge into the facts and the concealed world of the eunuchs.Hathaway proceeds with his article by providing a brief introduction to Beshir's biography. Saying, he was emanated from the eastern part of Africa, Abyssinia. At first, when I began reading, I felt so frustrated and obnoxious due to the way castration was held and its attributed appalling treatment. But through continuing the reading, I perceived the momentum functionality of eunuchs in prospering and enhancing the economy in the Islamdom empires. Indeed, I'm not justifying the atrocity that had encountered those eunuchs, though.According to text, there is an account of two brothers whom originally emanated from Georgia,
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.
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
His study primarily focuses on their views of sexuality and rituals. He came to discover the initiation of Sambia boys, which was also known as male insemination. Male insemination was essentially a ritual they did to symbolize the transition of boyhood to manhood. This process involved the transition of an older male’s semen being inserted into a younger male. Semen to the male culture of Sambia was very important because it stimulates the growth of masculine char...
Contents INTRODUCTION 2 CHRONOLIGICAL ARRANGEMENT OF EVENTS THAT LEAD TO CONFLICTS 3 CONCLUSION 5 INTRODUCTION An attention-grabbing story of a youngster’s voyage from beginning to end. In “A LONG WAY GONE,” Ishmael Beah, at present twenty six years old, tells a fascinating story he has always kept from everyone. When he was twelve years of age, he escaped attacking the revolutionaries and roamed a land rendered distorted by violence. By thirteen, he’d been chosen by the government, military and Ishmael Beah.
In contrast to the Atlantic slave trade, where the male-female ratio was 2:1, the Arab slave trade instead usually had a higher female-to-male ratio. Concubinage and reproduction served as incentives for importing female slaves, though many were also imported mainly for performing household tasks. In both continents, anything a slave owns, is automatically the master’s own too, however in Arabia, a slave may be allowed to earn money to purchase his or her freedom and similarly to pay bride wealth if he was to be married, the marriage requiring the consent of the master first. If the master was to use his slave for sexual gratification, he may not co-habit with a female slave belonging to his wife, neither can he have relations with a female slave if she is co-owned, or already married. In America, a man may have relations with a slave but it wasn’t very likely, as this was taboo and not approved of.
At the time, the world was associating both males and females as separate sexes. De Beauvoir pioneered that someone’s sex was just a biological fact, but one’s gender identity is socially contstructed. De Beauvoir believed that if for a woman’s whole life she were told that she must be a certain way to be a woman it would ultimately affect her sense of freedom. Because of this she fought to destroy the social perceptions of a patriarchal society to promote the rights and freedoms of both genders. In Australia, Germaine Greer was the leader of the second-wave of feminism. Her publication, ‘The Female Eunuch,’ (1970) was an international best seller that resulted in her widespread popularity as a figure for the women’s movement. In the book, Greer states that for women’s liberation to occur women must have sexual liberation. Like de Beauvoir, Greer believed that psychological and social differences between men and women are the result of the way society is run. The books central theme is that the traditional nuclear family expresses women sexually and that this debilitates them, rendering them ‘eunuchs.’ A eunuch traditionally refers to a man who has been castrated to deprive them of influence and importance.
Eunoto involves the slaying of a lion, the skinning of a buffalo, sexual intercourse with prepuburtal and uncircumcised young girls, the erection of a new building for each young man involved, and very often, the hysterical trance of a young man, during which he may attempt to slay himself with a spear. The young man being initiated finally ends the ritual by having his hair cut off by his mother. This very important event symbolizes the end of the maternal bond between the two.
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.
Agnihotra, a practice in the Srauta tradition, referrs to heating the milk twice daily. It is also known as simple healing fire, cleanses the atmosphere as the agnihotra fumes helps in the plant growth faster compared to the normal growth, decreases the microbial in air, increases the NO2 level and reduces the SO2 level in the atmosphere, Agnihotra ash when mixed with ghee acts as an ointment for skin rashes proving that it can be used to treat skin diseases. The seed germination with better nutrient is possible with Agnihotra ash. Hence it can be used as fertilizer. It also has an activating effect on cell division , Colchicine and Methyl Parathion toxic effect is reduced. Exposure of Agnihotra ash reduces the Haemolytic ability of K. pneumoniae
The Samburu tribe of Africa force their boys to engage in several rituals, on their voyage to becoming men. “Samburu males must pass through a complicated series of age-sets and age-grades by which their growing maturity and responsibility as men in the light of these tribal values are publicly acknowledged” (Gilmore, 133:1990). The first initiation into manhood is the circumcision ceremony, which is preformed at the age of fourteen to fifteen. The young boys of the Samburu tribe are taken away from their mothers after the circumcision ceremony, and sent out onto their voyage to manhood. There are a series of different ceremonies that the boys must engage in before they are allowed to move onto the next level of their voyage. Their voyage ends after about twelve years, in which the boys have proved themselves as men, by successfully completing all the different tasks asked of them, they are allowed to take on wives and start their own families. However, the tests of manhood are not limited to the rituals in which the young boys engage in. Even after completing the rituals, a man must always prove his manhood to the others in the tribe. The Sambia, which are similar to the Samburu tribe in their manhood rituals, engage in a majority of the same acts in regards to the transforming young boys into men. However, while circumcision is a major role for the initiation into manhood, the Sambia believe that in order for a boy to start maturing as a male, he must swallow semen. The Sambia “are firmly convinced that manhood is an artificially induced stat that must be forcibly foisted onto hesitant young boys by ritual means” (Gilmore, 147: 1990).
In Fadia Faqir’s Pillars of Salt, in the face of physical oppression, Faqir’s characters demonstrate the reciprocal relationship of the female mind and body in challenging gendered power structures. In doing so, the characters are punished by imprisonment thereby upholding the female body as a site for oppression as well as resistance. Although the female characters in Faqir’s novel are subjected to unyielding defeat, both demonstrate a fighting resistance using their bodies as vessels to defy patriarchal
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 focus of the present study was to explore the leadership traits of an Indian woman leader. The leader chosen for the study was Rajni Bector. Using Table 1 of leadership traits, secondary data was qualitatively analyzed to identify most of the traits in the list and some which were unique to this leader. As is evident from Table 2, the present leader, Rajni Bector’s dominant traits include drive, creativity, and, self confidence. The frequency of these prevailing traits is 4 (See Table 2). Besides these, other traits too were identified for her such as emotional stability, interpersonal skills, strategic nature, high energy level, sincerity, perfectionism, social work advocate, and more. The result reflects that the present leader does identify
In the Vedas, 27 women seers emerge from the myriad hymns. One of the most prominent of these is Ghosha, the daughter of Kakshivat who himself is known to have composed hymns in Rig Veda. Gosha is credited with two hymns in the tenth chapter of Rig Veda. The first one eulogizes the great twin physicians Ashwins, while the second one brings out her intense craving for a wedded life.
In The River Between, women are encouraged to go through a rite of passage into womanhood that requires them to participate in circumcision of their own. Without being circumcised, many women believe that men will not find them desirable based on the standard that society has set. The Journey of Ibn Fattouma pins women for trophies, when Qindil and Arousa’s new husband fight over her for her love. It gets to a certain point, however, when the fighting becomes more of a war over who the better man in society is, and the trophy is Arousa. This dehumanizing aspect of the novel is expressive of how women feel, although it’s not produced through the eyes of Arousa herself, one can infer how she feels. Looking at A General Theory of Oblivion, it’s evident that this novel is representative of all women in African society, in that they are often locked in a single world mentally, not physically, and that they refrain from taking part in politics but not by their own choosing. This novel represents the lack of social and political involvement women have in society. Viewing the male literature side by side with women’s literature, it’s easily notable which type of novel writing is more appealing to women, and which one exposes the reality of African