Female Circumcision and its Abolition Your Name Name of of Professor Abstract Female Genital Mutilation refers to the introduction of changes to the genetic parts of a woman. This is practiced in many parts of Africa and in many Muslim societies where it has now become a part of the traditions of this society…
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The paper shall also at times adopt a postcolonial approach to demonstrate the different forces that affect the creation of social forces the way they are. The paper shall, in the ultimate analysis, denounce the practice of female genital mutilation as it is a corrupt practice that impinges on the freedom of women. It shall look at the views of various theorists of Female Genital Mutilation. It shall also look at theorists like Michel Foucault, Amartya Sen, Edward Said and Ngugi wa Thiongo so as to understand the sociological and symbolic, economic, cultural and postcolonial aspects of the problem that Genetic mutilation presents. The problem, finally, needs a holistic solution that shall talk of the need to delink power from sexuality as much as possible. It shall also argue for an altered means of production in postcolonial societies. This is what shall lead to freedom, sexual and economic. Female Circumcision and its Abolition Female circumcision is practiced in many cultures across the world. There are many reasons that are often advanced in favor of this practice and many of them are considered to stem from customary practices of a particular community. However, there are several aspects of this issue that make this situation a complex one. An analysis of this issue needs to take into account what is religiously sanctioned and what is the result of customs that are peculiar to a certain community. For this purpose, it is important to note the differences that arise in different communities that practice circumcision. It also becomes necessary to look at the importance of the differences between the practices of female and male circumcision to understand the impact that patriarchy has upon the custom. This institution has persisted in times of modernity as well. This modernity was inspired largely by European notions of the same. Discussions into the practice of female circumcision shall also lead to a discussion of this modernity. Since much of these notions were introduced into non-European cultures through the process of colonization, it is also important to analyze the impact of colonization on the processes of the culture formation in nations that were erstwhile colonies. The persistence of this phenomenon despite the introduction of so many changes to the culture of a place speaks volumes about the entrenched quality of patriarchy in these parts of the world. The phenomenon of genital mutilation can thus be linked to patriarchy and the protests against it can be looked at through a feminist perspective. This may seem like a very obvious point but it needs to be made. This is because it enables one to employ feminist perspectives to critique the practice of genital mutilation. These perspectives would enable one to present one’s critique in a systematic fashion. This paper shall attempt to do so and argue in this context that corrupt practice such as circumcision of Muslim women should be abolished. Female Genital Mutilation and the Youth of a Nation One of the most important aspects of the abolition of female circumcision is the fact of it happening through the youth of a nation. This would fuel a larger change in the society where it happens by effecting a collective change that would lead to not just legal changes but also to changes in the mentalities of people (Palmieri and Mottin-Sylla, 2011). The change in female circumcisi
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The World Health Organization defines female genital mutilation as “all procedures that involve partial or total removal of the external female genitalia, or other injury to the female genital organs for non-medical reasons” (WHO, n. d.). The genital cutting process is generally performed on girls following a few days after the puberty period.
FGM is not only significant as a traditional cultural practice which negatively affects the lives of millions of girls and women worldwide, but also because it has become something of a case-study of a harmful cultural practice and attempts to eradicate it.
Mothers, mothers-in-law, fathers, and religious and community leaders defend the practice on the basis of a girl's future role as wife and mother. (WHO 2005)
The arguments against this practice run at various levels. From a biological perspective it is know that female genital mutilation/cutting does irreparable harm.
In Africa this practice is prevalent commonly in countries extending from Ethiopia on the east coast to Senegal in West Africa. It is seen in countries from Tanzania in the southern Africa to Egypt in the north. Though recently Egypt passed legislation against the
Another statistic by WHO indicates that around 92 million girls aged 10 and above have been subjected to FGM (Female genital mutilation 1). To make matters worse, an additional 2 million girls are at risk of being circumcised every
465). He says that piercing and tattooing the body has become so common in the society. This is true because people have stopped following the Christian ways. Christian rules are harsh and strict in a way.
The author states that the methods and possible health effects make this practice highly criticized: lack of sterility, painful nature of the procedure, and general violation of women’s rights. Many international health organizations and feminist movements are opposing FGM practice and trying to eliminate it, yet it still exists in many communities.
For long, females have been considered to be inferior to males, which is among the reasons they have been portrayed as featuring only in minimal roles in gangs (Fishman, 1988). They have been known to be relatives, sisters or
The conceptualizations that were used to frame the study were as follows: 1. Bisexuality as a transitional stage: 2. Bisexuality as a third type of sexual orientation: and 3. Bisexuality as a heightened capacity for fluidity (Diamond, 2008, p. 7). The participants in the study were 79 non-heterosexual women between the ages of 18 and 25 who were interviewed in 1990, 1997, 2000, 2003, and 2005.
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