Female Circumcision Essay Example for Free

distaff Circumcision renderSocieties altogether over the world popular opinion an individuals transcend from childhood to adulthood as a very important chapter in their life. Many rituals atomic number 18 through with(p) as part of the individuals passage through adulthood. Some atomic number 18 ceremonious, while others involve a lot vexation and suffering. unmatched such painful ritual is feminine circumcision experienced by feminines in Africa. For many stratums, fountainheadness experts produce disquieted the various complications that be experienced by feminines who had undergone the procedure ranging from excessive bleeding to death. Governwork forcets read act to ban the procedure by expiration laws making circumcision illegal. In spite of this, female circumcision is continuous to be rampant among African communities both in Africa and even in African communities outside the country. This paper aims to contribute the prevalence of female circumcision in African communities is strongly linked to their cultural beliefs regarding the essence and protection of the muliebrity of their women and the religious tradition of circumcision as prescribed in Islamic teachings.Look muchfoot attach process essayProcess of distaff Circumcision In consecrate to establish female circumcision as a cultural tradition celebrated by African communities as opposed to the viewpoint of many health experts and human rights activists as an act of mutilation against women, the ritual and process surrounding female circumcision must first be discussed as well as its background in its role of preserving the virginity of the women of African communities.Contrary to the belief that female circumcisions is a tradition rooted among the indigenous African tribes, female circumcisions view been done in Arabia, Egypt and Syria as early as the fifth century BC with evidence provided in Greek documents by quaint historians. Female circumcision was in any cas e utilized by the ancient Romans among their female slaves where they would pierce the venerealia of the slaves with pins or fibula.Hence, the take in infibulation. This was done by the Romans in ordinate to prevent the female slaves from becoming pregnant by their masters. Female circumcision was also evident in Europe and the join States as a solution for the urge of withdrawal method and nymphomania (Kouba Muasher, 1985 Walley, 1997 Williams Sobieszczyk, 1997).Currently, female circumcision is organism practised by Muslims, Christians, Falasha Jews and indigenous African religions in Algeria, Botswana, Lesotho, Mozambique, Malawi, Sudan, Somalia, Ethiopia, Egypt, Kenya, Tanzania, Nigeria, Togo, Senegal and Mali as well as in the Southern part of the Arabian peninsula, Malaysia and Indonesia totaling approximately between 80 and 100 million women who be possessed of undergone some form of female circumcision with a nonher four to five million children and adolescents under going this procedure every year in compliance to both their African cultural tradition of female circumcision as an initiation to charr as well as the requirements of their religious belief that circumcision must be done in order to be purified (Kouba Muasher, 1985 Obermeyer, 1999 Walley, 1997).The ritual of female circumcision among the agrarian African tribes begins with a ceremony where people of all ages would garner within the tribes compound and celebrate by drinking and dancing. This is in order for the women who would be circumcised to become tired and eventually numb for the pain that will be a part of the circumcision process. The circumcision rites would be carried out the following day at dawn and held in public without anesthesia with the girl both seated or lying down with her thighs held apart by helpers (Kouba Muasher, 1985 Walley, 1997). Depending on the tribe and p cite of the family and adult female to be initiated, the severity of female circumcision vari es. The least severe form of female circumcision involves pricking the clitoris to hold bleeding.The second form of female circumcision is called the sunna. This procedure removes both the tip and the layer of skin covering the clitoris. The nigh severe is called the infibulation or Pharaonic type of circumcision. This procedure involves the removal of the entire clitoris, labia minora and most of the labia majora. Whatever is leftfield of the labia majora is then stitched together using thread or thorns leaving exclusively a broken opening approximately the size of the head of a match stick to allow both peeing and menstrual flow to pass. A powdery substance composed of sugar, gum, herbs, ashes and animal manure will be applied on the area subsequentlywards.While the wound heals, the girls legs are tied together to immobilize her anywhere between fifteen to forty days (Kouba Muasher, 1985 Obermeyer, 1999 Walley, 1997 Williams Sobieszczyk, 1997). In more progressive Afric an communities as well as communities in other countries, the circumcision ritual is less extravagant. There is usually no celebration out front the ritual and the procedure is usually performed by medical professionals with the use of anesthesia to perform the infibulation (Kouba Muasher, 1985 Obermeyer, 1999 Walley, 1997 Williams Sobieszczyk, 1997). Health do of Female Circumcision Female genital operations is viewed as a major health concern non just because of its geographic distribution but also the number of females involved and the unbecoming complications resulting from the procedure.A woman who has undergone female circumcision does not only suffer from shock, hemorrhage and injury to the adjacent variety meat right after the procedure, but becomes susceptible to a number of other infections such as septicemia, tetanus, formation of scars and keloids, urinary infection, cysts and abscesses in the vulva region, pelvic inflammatory disease, infection of the uterus and fallopian tube, painful sexual intercourse, and even death (Kouba Muasher, 1985 Williams Sobieszczyk, 1997). Women who had undergone this procedure, specifically from those who came from rural communities, experience psychological trauma as well as irritability, anxiety, and depression, reduced feelings of femininity, alterations of the personality and the absence of arousal in sexual intercourse (Kouba Muasher, 1985) Childbearing becomes hazardous not just on the part of the beat who has undergone a female circumcision procedure but the babys health is placed in danger as well. The formation of scars and keloids after the procedure may contribute to extremely painful labor.The tearing of the scar tissue surrounding the area where the procedure was done may also result to hemorrhage on the part of the mother. There is also a high possibility that the newborn will suffer from header damage and other malformations since the sutures done on the labia majora of the mother will generate to be removed only during the period of the delivery when the babys head will be crowning in order for the baby to pass through (Walley, 1997 Williams Sobieszczyk, 1997). Addressing the Issue of Female Circumcision Female circumcision has become an international controversy in reference to human rights and health issues within international conferences.In line with this, various efforts have been done in order to minimize, if not pass the proliferation of female circumcision which is at a time commonly practiced throughout much of Africa and is now being practiced within African expatriate communities in U. S. , Canada and Europe (Walley, 1997 Williams Sobieszczyk, 1997). In 1958, the United Nations Commission on the Status of Women called upon the World Health Organization (WHO) to study the persistence of customs that root word girls to female genital operations rituals as well as to create measures to eradicate it. The strategy being used is similar to that which le d to the discontinuation of foot binding in China.This strategy would include commandment and public health interventions as well as the formation of groups of parents who will pledge that they will not only cease committing their daughters to the female circumcision ritual but to discourage their sons to marry women who have been circumcised (Kouba Muasher, 1985 Obermeyer, 1999 Thomas, 1998 Williams Sobieszczyk, 1997). Slowly, this strategy has been tame positive results. In Somalia, authorities have begun to make considerable effort through their information clay to inform the public about the unfavourable effects of female circumcision. Due to the increase in education in Africa particularly regarding the adverse effects of the ritual of female circumcisions, more and more young women are beginning to favor less severe types of female circumcision if not oppose the ritual completely (Williams Sobieszczyk, 1997). simply in other parts of Africa, the opposite has been happ ening.Instead of using education to inform the communities of the complications of female circumcision, it has drive communities to draw out the procedure with the process carried out no longer by crude and unhygienic measures as they have normally practiced, but utilized the advancement of medicine in carrying out the rituals. Nowadays, more and more hospitals and health clinics in order to prevent the woman initiated from suffering from shock, hemorrhage and injury to the adjacent organs right after the procedure as well as psychological trauma due to the pain since the procedure now utilizes anesthesia and medicine to prevent possible infections (Kouba Muasher, 1985 Williams Sobieszczyk, 1997). Moreover, in spite the government passing legislatures banning the procedures completely, African communities still perform the rituals. For example, the Sudan government passed a law banning female circumcision in 1946.However, about 80% of women within the reproductive age group inte rviewed between the years 1989 and 1990 in Sudan have still undergone the ritual (Kouba Muasher, 1985 Williams Sobieszczyk, 1997). Another is in Kenya where female circumcision has been considered illegal by the government since 1982. Yet, communities still continue to practice this since they argued that it is part of their custom (Kouba Muasher, 1985 Walley, 1997). In fact, in a study conducted by Williams Sobieszczyk (1997), 90% of all African women both residing in Africa and in African communities in other parts of the world had think to have their daughters still undergo some form of female circumcision with 50% of them preferring the most severe forms of circumcision. Reasons for the preponderance of Female CircumcisionThe African tribes and African communities in other countries who have practiced female circumcision for generations have remained unshaken with the continuance of the ritual of female circumcision in spite of the availability of education and resource ma terials for them with reference to the adverse effect female circumcision have on the part of the women. What is even more disturbing is that there are some women who request to be circumcised (Walley, 1997). One reason for this is due to the strong ties that female circumcision has in reference to Islam. Islam is the dominant religion in the countries in Senegal, Mali, Somalia, Egypt, Ethiopia, Ghana, Uganda, Kenya and Tanzania which have been noted to practice female circumcision.It is the belief of those who practice Islam is that all forms of circumcision is prescribed by the prophet Mohammed and that circumcision would make the woman more radiant and it is sanctioned by the Islam authorities called the ulama. However, scholars on the Islamic faith have determined that although circumcision is prescribed, the most of the severe forms of the practice of female circumcision is not a requirement according to the Quran or the hadith which are the collection of sayings of the prophet Mohammed. In fact, such forms of circumcision are prohibited (Jhazbhay, 2003 Kouba Muasher, 1985 Obermeyer, 1999 Walley, 1997 Williams Sobieszczyk, 1997).Another reason for the continuance of female circumcision is that African communities have viewed female circumcision as an important initiation to adulthood while serving to construct, enhance and reinforce female purity and virginity in connection with the norms that govern family honor, female sexuality and marriage ceremony which must be purely followed. For a woman to turn back from the circumcision rites would amount to disgracing their families and relatives since they will be branded as cowards therefore would be isolated by the community. By undergoing female circumcision, they believe that they develop a personal brain of self-confidence and pride as well as public respect.Such is the case among the Sabaot women who are envied by the women of Bukusu since, unlike them they do not undergo female circumcision since t heir belief is that circumcision is only for male (Kouba Muasher, 1985 Thomas, 1998 Walley, 1997 Williams Sobieszczyk, 1997). African men also require their brides to be circumcised. Women who are not circumcised are prohibited from bearing children, particularly among the women in Meru (Thomas, 1998). Some tribes view the clitoris as a dangerous organ which could kill the baby during delivery. Others view it as poisonous that it will kill a man during sexual intercourse (Kouba Muasher, 1985).Moreover, women believe that birthrate is enhanced after a woman is circumcised. Thus, female circumcision would increase the dowry that the men would pay in order to marry a circumcised woman further increasing the pride and self-confidence of the woman since she is now entitled to be married and bear children (Kouba Muasher, 1985 Thomas, 1998 Walley, 1997 Williams Sobieszczyk, 1997). The enormousness of patrilineal kin in African families also influences the decision for the younger fe males to undergo female circumcision since female circumcision was believed to enhance the masculinity of the males and the femininity of the females through the removal of the external genitalia.It is the common belief, especially among the Hofriyati women female circumcision is seen as a symbolism of emphasizing femininity management more on fertility rather than sexuality since many tribes believe that if left alone, the clitoris would mature into a penis (Obermeyer, 1999 Walley, 1997). African communities have also perceived the views of many scholars in reference to the importance of their cultural traditions as harmful, coercive, superfluous and regarded as a myth that must be laid to counterbalance and stated that development is the goal of every country today, with development pertaining to the assimilation of Western technology and active patterns.Although there have been a growing number of African women objecting to the practice of female circumcision, they also objec ted to the modal value how feminists from First World countries are handling the matter. African women believed that women from First World countries do not comprehensively understand their experiences involving the matter. This is because most Euro-American studies about female genital operations view African women as thoroughly oppressed victims of a patriarchal society, ignorant, and not seen as social actors in their own right (Walley, 1997). As such, the practice of female circumcision still persists in many parts of the world because it remains as the nub of the roles and how they value their women in society.Its continuance is seen as a social standing and a return to African tradition (Walley, 1997 Williams Sobieszczyk, 1997). Conclusion This paper has shown that there is a strong relationship between female circumcision and how African communities measure the worth of an African woman. Female circumcision is equated to courage, honor, family status, eligibility to marry and have children. Those who choose not to be circumcised are ostracized by society and are considered as a disgrace to their families, compelling them to endure this ritual. African communities have also viewed female circumcision as a fulfillment of the requirements of their Islamic faith even if scholars have stressed otherwise.In order to minimize, if not eradicate female circumcision, efforts in educating African communities both in Africa and in other parts of the country should center on ensuring that they properly understand the requirements of Islam regarding circumcision. By re-educating them of the requirements of Islam along with the adverse effects, the tradition would eventually be eliminated. References Jhazbhay, I. (2003, August 30). Islam in Africa. Retrieved on February 19, 2008, from http//www. nuradeen. com/currentissues/IslamInAfrica. htm. Kouba, L. J. Muasher, J. (March 1985). Female circumcision in Africa an overview. African studies review, 28(1), 95-110. Ob ermeyer, C. M. (March 1999). Female genital surgeries the known, the unknown, and the unknowable.Medical anthropology quarterly new series, 13(1), 79-106. Thomas, L. M. (1998). Imperial concerns and womens affairs state efforts to regulate clitoridectomy and eradicate abortion in Meru, Kenya, c. 1910-1950. The journal of African history, 39(1), 121-45. Walley, C. J. (August 1997). Searching for voices feminism, anthropology, and the global debate over female genital operations. Cultural anthropology, 12(3), 405-38. Williams, L. Sobieszczyk, T. (November 1997). Attitudes surrounding the continuation of female circumcision in the Sudan passing the tradition to the next generation. Journal of marriage and the family, 59(4), 966-81.