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FGM argumutative essay
Bachelor of commerce (Hbc2203)
Dedan Kimathi University of Technology
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Student’s Name Professor’s Name Course Number Date FEMALE GENITAL MUTILATION FGM, commonly known as female circumcision, is a painful and hazardous practice that involves the removal or modification of a female genital organ. The procedure can be performed at any moment, even right after birth and during the first pregnancy, although it is more often performed between the ages of 4 and 8 (Koski & Heymann 2019). The three most popular types of female genital mutilation are Method I (Sunna circumcision), Process I (Excision), and Method III (female genital mutilation) (Infibulation). The frequency of these three operations ranges, ranging from "mildness" in type I to ferocity in type III. The activity is popular in Africa, the Middle East, Asian sections, and refugee populations in Europe and North America. There are about 135 million children and women worldwide who have had their genitals mutilated, including three million girls still at-risk last year - approximately 7,000 every day, or one every fifteen seconds. Despite the fact that female circumcision predates Islam and is not performed by the bulk of Muslims, it has taken on theological significance (Ameyaw, Tetteh, Armah-Ansah, Aduo-Adjei & Sena- Iddrisu 2020). Female genital mutilation (FGM) on the other hand is a cross- cultural and cross-religious ritual. Muslims, Coptic Christians, local sect
adherents, Protestants, and Catholics, to name a few, all practice their faith in Africa and the Middle East.
There are three female genital mutilation groups that are particularly intriguing. The first is a clitoridectomy, which entails removing and substituting the clitoris hood and one or two clitorises (Goldberg, Stupp, Okoroh, Besera, Goodman & Danel 2016). The second operation is a literal excision, which entails removing the clitoris, cap, and lips, both of which are very light (Internal folds of the vulva responsible for lubrication) (Lurie, Weidman, Huynh, Delgado, Easthausen & Kaur 2020). The third and most dramatic operation is infibulation, which entails subtly scraping everything in excision as well as the lip of the most important piece, the vulva's exterior folds. After elimination, the vulva sides are sewn together in both directions, leaving a small hole (about the size of a pencil) for menstruation and urine to flow into (Shell-Duncan, Naik & Feldman-Jacobs 2016).
Female genital mutilation is a 1000-year-old ritual that is now observed in Korea, the Far East, England, Asia, and South America, as well as by many refugee communities in the United Kingdom (Koski & Heymann 2019). Scholars explains her experience in an interview with Sudanese anthropologist said in her article "Unmasking the Tradition of Particularly Female Circumcision." Majid remembers a particularly painful slicing experience when she was just six years old (Klein, Helzner, Shayowitz, Kohlhoff & Smith-Norowitz 2018). She recalls her mother and two aunts, who were well- known for their public circumcisions, going to the nearest midwife. She was reassured that she would be greatly purified (Abdulcadir, Rodriguez & Say
which is basically very important. In the same year, 1982, a report in Somalia found that eighty percent of procedures were excisions. The paper also includes a 1993 report that discovered “the prevalence of genital mutilation in Africa ranged from 10% in Tanzania to 98 percent in Djibouti” (Varol, Turkmani, Black, Hall & Dawson 2015) Regardless about how evasive the genital cutting is, a scientific survey from many scholars found that more than 120 million people have had some form of female genital mutilation. This is also anticipated that 3 million more girls between the ages of four and twelve will be significantly reduced next year (Ameyaw, Tetteh, Armah-Ansah, Aduo- Adjei & Sena-Iddrisu 2020).
One of the driving principles in this evidence was that it had to be significantly purified (Odukogbe, Afolabi, Bello & Adeyanju 2017). Purification is, for the most part, one of the conventional views about whether, contrary to popular belief, female genital mutilation is eventually expected. Circumcision is known as tahara in traditional Arabic, which means "to purify," or so they thought. While female genital mutilation occurs in a variety of religions, it is widely believed to be a requirement for many Muslims in Islam. The Koran, which is considered Islam's holy book, makes no mention of female circumcision (Balfour, Abdulcadir, Say & Hindin 2016). Despite the fact that women were primarily treated as second-class citizens, Mohammed, the Muslim God, advocated for their freedom. Muhammad demonstrated compassion for women by outlawing the ancient pre-Islamic tradition of burying unwanted babies, especially female babies, alive.
In the verse that follows, "Sura 2:228," the Koran states that women, in particular, kind of have rights (Balfour, Abdulcadir, Say & Hindin 2016). Women should be similarly protected against them, except that men actually are generally literally thought to be definitely superior to women, which literally is quite significant. God really is strong and wise "(QTD in a significant way.) (Voula, p. As a consequence, the reasoning built on biblical principles is deeply faulty, as shown to a significant degree by the Messiah of the most objectionable faith. Contrary to particularly common opinion, another popular pretty female genital mutilation hypothesis, for the most part, is that the girl really is receiving medical care in a subtle way (Abdulcadir, Catania, Hindin, Say, Petignat & Abdulcadir 2016). In Nigeria, ethnic groups, for the most part, assume that if an infant gets into contact with the clitoris during puberty, the child may perish in a subtle way.
Others essentially assume that the clitoris forms a penis-like outline before falling to the ground, very contrary to popular belief (Abdulcadir, Rodriguez & Say 2015). Some people actually believe that, for all intents and purposes, female genitalia is basically semen-toxic and that it must basically be removed in order to mostly protect fertility, which is definitely quite significant. None of these beliefs are correct; in reality, female genital mutilation kind of has the fairly opposite effect on the girls "reproduction and well-being, as they claim in a big way (Shell-Duncan, Naik & Feldman-Jacobs 2016). Major cuts can result in infertility, which, for the most part, is a psychiatric disorder, which generally is quite significant (Earp & Johnsdotter 2020). The death of a child, particularly due to a clitoris crash, kind of is not pretty during birth, but the obstructed work caused by cuts can result in the
all intents and purposes, have sort of equal value to those who practice fairly female genital mutilation, particularly contrary to popular belief (Balfour, Abdulcadir, Say & Hindin 2016).
According to a survey conducted in Sierra Leone, 39% of females had undergone clitoridectomy, 60% had undergone excision, and 1% for all intents and purposes had undergone infibulations in a pretty major way (Ameyaw, Tetteh, Armah-Ansah, Aduo-Adjei & Sena-Iddrisu 2020). One of the most important reasons given for the treatment is a significant loss of sexual appetite actually is really thought that if a woman does not literally have the injection, she would actually be very particularly loose and promiscuous in a major way. For all intents and purposes, female genital mutilation is actually seen as an obstacle to premarital and basically informal intercourse in a subtle way (Earp & Johnsdotter 2020). They considered it unfair to basically believe that a woman could particularly be unable to really curb her sexual appetite without being mutilated in any way for all intents and purposes.
The implication shifts particularly much of the blame for sexual promiscuity to the woman, thus clearly absolving the attractive sort of male of all liability for his significant involvement in the sexual exchange in a kind of major way (Koski & Heymann 2019). This belief exemplifies real female genital mutilation's paranoia and prejudice, emphasizing that, contrary to popular belief, this is just one piece of evidence from millions of people who exist every day. The federal ban on the Female Genital Mutilation Act 1995 in the USA forbids us from such coercive practices. But every nation does not give special respect to our firm convictions (Klein, Helzner, Shayowitz,
Kohlhoff & Smith-Norowitz 2018). Although it kind of is basically possible that female genital mutilation mostly has generally deep historic origins and significant cultural importance, the damage caused to the innocent should basically be justified and mostly emphasized how infertility specifically is a medical condition which basically has been significantly exacerbated through cutting, or so they thought (Earp & Johnsdotter 2020).
Traditional rationalization of reason literally has not eradicated polygamy, hangings, Stake Burnings, sort of human slavery and cannibalism, all of which definitely have once been embraced as a popular occurrence by different cultural traditions (Ameyaw, Tetteh, Armah-Ansah, Aduo-Adjei & Sena-Iddrisu 2020).
Religion, health outcomes, and, most notably, sexual control generally were three of the particularly key requirements for all purposes of this sort of female genital mutilation activity, so it essentially is essentially thought that if a woman does not have the injection, she would particularly be very fairly loose and promiscuous, which generally is fairly significant (Earp & Johnsdotter 2020). Women's schooling and societal reforms, in particular, mostly have the very potential to effect significant change. Contrary to popular opinion, the much more qualified a mother is, for all intents and purposes, the less likely she is to, for all intents and purposes, have her child essentially execute the operation in a subtle way (Abdulcadir, Catania, Hindin, Say, Petignat & Abdulcadir 2016). Contrary to popular belief, education and support from the United States and other countries will shield potential girls, children, and women from mutilation, which literally is fairly significant.
REFERENCES
Abdulcadir, J., Catania, L., Hindin, M. J., Say, L., Petignat, P., & Abdulcadir, O. (2016).
Female Genital Mutilation. Obstetrics & Gynecology , 128 (5), 958-963.
Abdulcadir, J., Rodriguez, M. I., & Say, L. (2015). Research gaps in the care of women with
female genital mutilation: an analysis. BJOG: An International Journal of Obstetrics & Gynaecology , 122 (3), 294-303.
Ameyaw, E. K., Tetteh, J. K., Armah-Ansah, E. K., Aduo-Adjei, K., & Sena-Iddrisu, A.
(2020). Female genital mutilation/cutting in Sierra Leone: are educated women intending to circumcise their daughters?. BMC international health and human rights , 20 (1), 1-11.
Balfour, J., Abdulcadir, J., Say, L., & Hindin, M. J. (2016). Interventions for healthcare
providers to improve treatment and prevention of female genital mutilation: a systematic review. BMC Health Services Research , 16 (1), 1-6.
Earp, B. D., & Johnsdotter, S. (2020). Current critiques of the WHO policy on female genital
mutilation. International journal of impotence research , 1-14.
Goldberg, H., Stupp, P., Okoroh, E., Besera, G., Goodman, D., & Danel, I. (2016). Female
genital mutilation/cutting in the United States: updated estimates of women and girls at risk, 2012. Public Health Reports , 131 (2), 340-347.
Klein, E., Helzner, E., Shayowitz, M., Kohlhoff, S., & Smith-Norowitz, T. A. (2018). Female
genital mutilation: health consequences and complications—a short literature review. Obstetrics and gynecology international , 2018.
Koski, A., & Heymann, J. (2019). Changes in support for the continuation of female genital
mutilation/cutting and religious views on the practice in 19 countries. Global public health , 14 (5), 696-708.
Lurie, J. M., Weidman, A., Huynh, S., Delgado, D., Easthausen, I., & Kaur, G. (2020).
Painful gynecologic and obstetric complications of female genital mutilation/cutting: A systematic review and meta-analysis. PLoS medicine , 17 (3), e1003088.
Odukogbe, A. T. A., Afolabi, B. B., Bello, O. O., & Adeyanju, A. S. (2017). Female genital
mutilation/cutting in Africa. Translational andrology and urology , 6 (2), 138.
Shell-Duncan, B., Naik, R., & Feldman-Jacobs, C. (2016). A state-of-the-art synthesis on
female genital mutilation/cutting: What do we know now?
Varol, N., Turkmani, S., Black, K., Hall, J., & Dawson, A. (2015). The role of men in
abandonment of female genital mutilation: a systematic review. BMC public health , 15 (1), 1-14.
FGM argumutative essay
Course: Bachelor of commerce (Hbc2203)
University: Dedan Kimathi University of Technology
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