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Topic of female circumcision
Topic of female circumcision
Critically examine ethnocentrism and cultural relativism
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Female Circumcision
The World Health Organization defines female circumcision as “a procedure involving partial or total removal of the external genitalia for cultural, religious, or non-therapeutic reasons(1).” It is commonly practiced by Muslims in Africa and various parts of the Middle East. According to Loretta Kopelman, there are over 80 million women who have had some variation of this procedure. Female circumcision is categorized into three types; Type one is the complete or partial removal of the clitoris, type two removes the clitoris completely as well as some of the labia minora, and type three is known as Infibulation, the sewing shut of the vulva leaving only a hole big enough for urine and menstrual blood to pass, after the removal of the clitoris, the labia minora, and most of the labia majora (Kopelman, 221). Should female circumcision be viewed as a cultural practice, or should it be considered a crime regardless of cultural views?
The article Female Genital Mutilation: Crime or Culture, addresses the concerns shared by many around the world about this heinous practice. This procedure that is common practice for mostly Muslims and some Christians in Africa and other parts of the Middle East, for the most part is viewed as unacceptable and a violation of girl’s and women's’ rights that can potentially have lasting physical and emotional consequences. Physical consequences can include include infection and death, not to mention the pain incurred during the procedure, which takes place with no anesthetic. On the emotion side, being circumcised as a female takes away any pleasure a woman could have from sexual intercourse. It makes a woman an object that is controlled by a man. Supporters of female circumc...
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...o ever be done. For cultures that rely on dowries paid for their daughters, it is a way to charge more, it ensures purity, which will yield more pay out when the daughter marries (Kopelman, 219). The concept of cultural relativism protects these cultures from judgement, but ethnocentrism from other cultures, especially the U.S. makes it hard not to judge this practice.
References
Definition used by the World Health Organization. http://www.who.int/mediacentre/factsheets/fs241/en.
Kolody, C. (2014). Female Genital Mutilation: Crime or Culture. Huffington Post. Accessed online at http://www.huffingtonpost.com/carina-kolodny/female-genital-mutilation_4_b_4734728.html
Kopelman, L. M. (2000). 15: Female Genital Circumcision and Conventionalist Ethical Relativism. In , Globalizing Feminist Bioethics (p. 219). Perseus Books, LLC.
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
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.
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.
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...
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
The wife 's desires for a girl also can be unselfish in their eyes by saying they are protecting them from a life of poverty since they had not yet had a son who could provide their prosperity. “Dowry deaths” are also an age old tradition that is a custom for the religion. But with the heavy problem of gendercide, the government outlawed the use of a dowry. But since tradition is so heavy and rich it still happens. The families want to live up to expectations and even if it is not “required” it still looks good for a family to compensate the other in a social standing. The problem with this is that they still see females as burdens even though there is no requirement to provide a dowry. It is the age-old tradition to give a dowry that is hurting the females. The old ways need to be adapted, and the culture itself needs to understand that it is okay not to provide a dowry. This is the only way change for females can come and ensure them a success and longevity in their
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
A hot button issue in our society over the years has been the topic of male and female circumcision. This issue has been portrayed in both ethical and political paradigms. “It is estimated that about 30% of males are circumcised worldwide for religious, cultural, and health reasons, most of whom live in major parts of the Middle East, Central Asia, West Africa and Israel, as well as in the United States of America, Canada, Australia and New Zealand,” according to Demuth (1). Male circumcision is the medical process of the removal of the foreskin that covers the head of the penis. In continuation, the article “Prevalence of Female Genital Cutting among Egyptian Girls,” estimates that between “100 and 130 million girls and women now alive in at least 28 African countries and the Middle East have been subjected to female circumcision or female genital mutilation (FGM)” stated by Tag-Eldin (3). The female genital mutilation is a bit different than a male’s circumcision, generally consisting of three types. “Type 1 is the removal of the clitoris, Type 2 is the removal of the clitoris and the labia minora, and Type 3 is the removal of all parts of the external genitalia, which includes: the clitoris, the labia minora/majora, and then sewing the rest of the tissues,” according to Pauls (4). The origin of circumcision is currently unknown, but according to the article “Circumcision”, there is a theory that in Ancient Egypt, Egyptians men were circumcised and eliminated all of their body hair for probably hygienic reasons. In addition, in the “Book of the Dead” it describes the sun god, Ra, to have circumcised himself (40). This suggests that it may have also been for religious reasons.
Yirga, Kassa, Gebremichael (2012). Female Genital Mutilation: Prevalence, perceptions and effect on women’s health. International Journal of Women’s Health, 4, 45-54.
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 Circumcision: Rite of Passage Or Violation of Rights?" Guttmacher Institute: Home Page. Frances A. Althaus. Web. 15 June 2010. .
Jewkes, R. (2012) Rape Perpetration: A review. Pretoria, Sexual Violence Research Initiative. Retrieved April 21, 2014 , from http://www.svri.org/RapePerpetration.pdf
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.