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Female genital mutilation research
Essay on effects of female genital mutilation
Female genital mutilation research
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Female Genital Mutilation (FGM) has often been viewed as a rite of passage for women in various countries within Africa, South America, the Middle East and Asia. However, due to societal norms and pressures, whether it based in culture or religion, forces women to partake in a practice that has serious health risks and takes away the rights of women who believe they have no other choice. The Universal Declaration of Human rights are applicable to all member states including most of the countries that still practice FGM. However, despite claiming that the human rights set forth would be observed as obligated in terms of their memberships, FGM violates numerous rights and freedoms that claim to be recognized but, are not known to the people. These rights are neglected, and frequently go unacknowledged within communities because of denied access to media or information. Nonetheless whether it is intentional or a direct result of the poverty levels within these countries these are rights that the people deserve to know they have. If women were exposed to various forms of media and knew of their rights, FGM would not be so highly practiced. Female Genital Mutilation is a flagrant violation of one’s human rights.
Female Genital Mutilation (FGM) is also known as female circumcision. There is this passivity and social acceptance that implied when using female circumcision versus FGM because, circumcision of males in western cultures is a norm and therefore, not viewed as a violation of one’s rights. However, if female genital cutting is referred to as female circumcision then it equating the severity of FGM with that of a male which is not the case. FGM is more harmful to the health of the woman at question and in no means beneficial to...
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... Study Using Female Genital Mutilation”. Health and Human Rights. The President and Fellows of Harvard College. Vol. 2, No. 2 (1997), pp. 137-146. Web.
Dorkenoo, Efua. “Combating Female Genital Mutilation: An Agenda for the Next Decade”. Women's Studies Quarterly, Vol. 27, No. 1/2, Teaching About Violence Against Women, The Feminist Press at the City University of New York (Spring - Summer, 1999), pp. 87-97. Web
R. Beitz, Charles. “Human Rights as a Common Concern”. The American Political Science Review, American Political Science Association, Vol. 95, No. 2 (Jun., 2001), pp. 269-282. Web
N. Davis, Aisha. “Female Genital Cutting: The Pressures of Culture, International Attention, and Domestic Law on the Role of African Women”. Gender and Sexuality Law Online. Columbia Law School. 25 January 2012. Web.
http://www.un.org/en/documents/udhr/index.shtml#a3
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...
Internationally, issues revolving around the female body and reproduction are extremely controversial. For a woman, her body is a very private matter. At the same time, however, a woman's body and her reproduction rights are the center of attention in many public debates. Several questions regarding women's reproductive rights remain unanswered. How much control do women have over their bodies? What kind of rules can be morally imposed upon women? And who controls the bodies of women? Although the public continues to debate these topics, certain conclusions can been made concerning women and their reproductive rights. An undeniable fact is that government has a large degree of control over female reproductive organs. All around the world, time and time again, several national governments have implemented policies, enacted laws, and denied women control over their reproductive organs. Several governments have crossed the border between intimate and public matters concerning women's reproductive organs, by making laws about contraceptives, abortion, and family planning programs.
Schattuck, John. “Overview of Human Right Practices, 1995,” Country Reports on Human Rights Practices. March 1996: n.p. SIRS Issues Researcher. Web. 10 Oct 2013.
Female genital circumcision (FGC) is a cultural ritual that is performed to the vast majority of women within the countries of Sudan, Kenya, Mali, Benin, Togo, and parts of the Middle East. Female genital circumcision also termed as female genital mutilation is used based upon a person’s beliefs. This ritual has been highly controversial for many years especially in the western society, due to the health risks that women may have to go through. Doctor Gruenbaum, and anthropologist who studied FGC in Sudan, has researched this topic and believes that outsiders need to have an open mind about diverse cultures. I believe that this procedure should not be illegal; however, education about the risks of the procedure should be enforced in the countries where this takes place, in order to create a safer environment for the ritual to be performed in. The goal of this essay is to know what Female Genital Circumcision is and different types of FGC and why this is performed and why it is important for outsiders to not have ethnocentric views when dealing with this. This essay also deals with why it should be medicalized instead of enforcing laws to ban this years long tradition in all African countries. When challenging female genital circumcision, we are also challenging the people who perform this procedure, their culture, values and beliefs.
There’s a organization today to help stop this critical dilemma. Woman all over the world are fighting for this practice who has affected woman for more than 5,000 years. These entire women want to have their voices heard. Everyone and anyone can help fight back for this young girls and woman by giving donations to bring this dreadful experience to an end. Donations can be made on www.stopfgmnow.com. Because If the community won’t help stop it people doing it won’t. “Female genital mutilation targets little girls, baby girls – fragile angels who cannot fight back. It’s a crime against humanity. It’s abuse. Its absolute criminal and we have to stop it – Waris Dirie
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.
Female Genital Mutilation is believed to have started in Egypt 2,000 years ago and spread from there. Only a few years ago, FGM was considered a cultural tradition, but now the United Nations has labeled it as a violation of human rights. Canada, Denmark, the Netherlands, and the United States has declared Female Genital Mutilation grounds for seeking asylum and is a punishable offense (1).
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...
Female Genital Cutting." Womenshealth.gov | 800-994-9662. The National Women's Health Information Center. Web. 15 June 2010. .
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
The one question people ask themselves when thinking of female circumcision is, “is this a human rights issue?” and “how do we end this practice?”. The debate of whether female circumcision is mutilation and therefore abuse comes up right along with the topic of female circumcision. The fact that this act is
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 role that globalization plays in spreading and promoting human rights and democracy is a subject that is capable spurring great debate. Human rights are to be seen as the standards that gives any human walking the earth regardless of any differences equal privileges. The United Nations goes a step further and defines human rights as,