Autochecked users, em-bypass-1, em-bypass-2
645
edits
Female Genital Mutilation in Islam: Difference between revisions
Jump to navigation
Jump to search
Female Genital Mutilation in Islam (view source)
Revision as of 08:43, 20 February 2022
, 20 February 2022→The History of FGM: fixed broken archive links
| [checked revision] | [checked revision] |
(→FGM in the Qur'an and Hadith: fixed broken links) |
(→The History of FGM: fixed broken archive links) |
||
| Line 57: | Line 57: | ||
'''There are reports''' that some Egyptian mummies show signs of FGC. However this appears to be disputed. | '''There are reports''' that some Egyptian mummies show signs of FGC. However this appears to be disputed. | ||
{{Quote|[ | {{Quote|[https://web.archive.org/web/20220220083117/https://www.scribd.com/document/317447900/Female-Genital-Mutilation-Cutting Salima Ikram, professor of Egyptology at the American University in Cairo, told to Discovery News.]|“This was not common practice in ancient Egypt. There is no physical evidence in mummies, neither there is anything in the art or literature. It probably originated in sub-saharan Africa, and was adopted here later on,”}} | ||
[[File:Glyph1.jpg|thumb|spell or prayer found on an Egyptian coffin dating from sometime between 1991–1786 BC ]] | [[File:Glyph1.jpg|thumb|spell or prayer found on an Egyptian coffin dating from sometime between 1991–1786 BC ]] | ||
'''A spell or prayer''' found on an Egyptian coffin dating from sometime between 1991–1786 BC appears to refer to an uncircumcised girl. | '''A spell or prayer''' found on an Egyptian coffin dating from sometime between 1991–1786 BC appears to refer to an uncircumcised girl. | ||
{{Quote|[ | {{Quote|[https://web.archive.org/web/20220220083240/https://www.jstor.org/stable/3080631?seq& Mary Knight - 'Curing Cut or Ritual Mutilation?: Some remarks on the Practice of Female and Male Circumcision in Graeco-Roman Egypt' (2001)]|“But if a man wants to know how to live, he should recite it [a magical spell] every day, after his flesh has been rubbed with the b3d [unknown substance] of an uncircumcised girl [‘m’t] and the flakes of skin of an uncircumcised bald man.”}} | ||
An analysis of this hieroglyph by the Egyptologist Saphinaz-Amal Naguib suggests that the procedure referred to was not the infibulation that has become commonly associated with Ancient Egypt (hence ‘pharaonic’ circumcision), but rather clitoridectomy. This seems to be confirmed by other later Greek descriptions of the Egyptian practice. | An analysis of this hieroglyph by the Egyptologist Saphinaz-Amal Naguib suggests that the procedure referred to was not the infibulation that has become commonly associated with Ancient Egypt (hence ‘pharaonic’ circumcision), but rather clitoridectomy. This seems to be confirmed by other later Greek descriptions of the Egyptian practice. | ||
'''A fragment referring''' to a fifth-century B.C. history by Xanthos of Lydia (Western Asiatic Turkey) uses the word 'castrated' in relation to women. It may refer to FGM, or some method of permanently sterilizing women. | '''A fragment referring''' to a fifth-century B.C. history by Xanthos of Lydia (Western Asiatic Turkey) uses the word 'castrated' in relation to women. It may refer to FGM, or some method of permanently sterilizing women. | ||
{{Quote|1=[ | {{Quote|1=[https://web.archive.org/web/20220220083240/https://www.jstor.org/stable/3080631?seq& Mary Knight - 'Curing Cut or Ritual Mutilation?: Some remarks on the Practice of Female and Male Circumcision in Graeco-Roman Egypt' (2001)]|2='The Lydians arrived at such a state of delicacy that they were even the first to “castrate” their women … Thus Xanthos says in his second book on the Lydians that Adramytes, the king of the Lydians, castrating the women, used them instead of male eunuchs…. In the second book, he reports that Gyges, the king of the Lydians, was the first who “castrated” women, so that he might use them while they would remain forever youthful.'}} | ||
'''There are several classical references from the geographer Agatharchides of Cnidus (fl. 2nd century BC., who identified a tribe living on the west coast of the Red Sea which excised their women in the manner of the Egyptians, and that another group cut of in infancy with razors the whole portion that others circumcise'.'' <ref>[https://www.amazon.com/Agatharchides-Cnidus-Erythraean-Hakluyt-Society/dp/090418028X 'Agatharchides of Cnidus: On the Erythraean Sea' by Stanley M. Burstein]</ref> | '''There are several classical references from the geographer Agatharchides of Cnidus (fl. 2nd century BC., who identified a tribe living on the west coast of the Red Sea which excised their women in the manner of the Egyptians, and that another group cut of in infancy with razors the whole portion that others circumcise'.'' <ref>[https://www.amazon.com/Agatharchides-Cnidus-Erythraean-Hakluyt-Society/dp/090418028X 'Agatharchides of Cnidus: On the Erythraean Sea' by Stanley M. Burstein]</ref> | ||
| Line 136: | Line 136: | ||
FGM (and other chastity assurance practices) become a symbol, a proxy, for chastity and fidelity. Girls and families who do not observe these chastity assurance practices are stigmatised as 'impure', contaminating and guaranteed to be unfaithful if anyone should have the misfortune to marry them. They become 'untouchable' and suffer discrimination, ostracism and persecution. Only the daughters of the poorest families, who can not afford to engage in such practices, remain unmutilated. They serve as public demonstrations of the ignominy that results from not following the society's modesty practices. The avoidance of stigma becomes as much an incentive to mutilate one's daughters as making a good marriage. | FGM (and other chastity assurance practices) become a symbol, a proxy, for chastity and fidelity. Girls and families who do not observe these chastity assurance practices are stigmatised as 'impure', contaminating and guaranteed to be unfaithful if anyone should have the misfortune to marry them. They become 'untouchable' and suffer discrimination, ostracism and persecution. Only the daughters of the poorest families, who can not afford to engage in such practices, remain unmutilated. They serve as public demonstrations of the ignominy that results from not following the society's modesty practices. The avoidance of stigma becomes as much an incentive to mutilate one's daughters as making a good marriage. | ||
{{Quote|[ | {{Quote|[https://web.archive.org/web/20220220083729/https://www.who.int/news-room/fact-sheets/detail/female-genital-mutilation Female genital mutilation, WHO (2020]|Where FGM is a social convention (social norm), the social pressure to conform to what others do and have been doing, as well as the need to be accepted socially and the fear of being rejected by the community, are strong motivations to perpetuate the practice. In some communities, FGM is almost universally performed and unquestioned.}} | ||
Communities that practice FGM tend to do so at near 100% levels. This universality of FGM within a local intramarrying community generates folk beliefs: that women must have excessively lascivious natures to require such scrupulous guarding and restraint; that the clitoris will grow to the length of a goose’s neck if not removed during childhood; that contact with the clitoris kills, be it the baby during birth or the husband during intercourse; that FGM enhances a woman’s facial beauty; that an 'uncut' vulva is ugly; that a ‘cut’ vulva is more pleasurable to the husband; that FGM enhances fertility; that FGM improves a woman's health and hygiene. These folk beliefs are self-enforcing because the believed consequences of violating them are sufficiently grave that their truth is never tested – they are ‘belief traps’. This is the case not only with those folk beliefs which threaten death, but also those which postulate the un-marriageability of the uncut girl. | Communities that practice FGM tend to do so at near 100% levels. This universality of FGM within a local intramarrying community generates folk beliefs: that women must have excessively lascivious natures to require such scrupulous guarding and restraint; that the clitoris will grow to the length of a goose’s neck if not removed during childhood; that contact with the clitoris kills, be it the baby during birth or the husband during intercourse; that FGM enhances a woman’s facial beauty; that an 'uncut' vulva is ugly; that a ‘cut’ vulva is more pleasurable to the husband; that FGM enhances fertility; that FGM improves a woman's health and hygiene. These folk beliefs are self-enforcing because the believed consequences of violating them are sufficiently grave that their truth is never tested – they are ‘belief traps’. This is the case not only with those folk beliefs which threaten death, but also those which postulate the un-marriageability of the uncut girl. | ||
| Line 220: | Line 220: | ||
However, FGM and Rites of Passage do share one characteristic: they both involve a deliberate ordeal (a 'destructive nature') which brings about permanent physical and psychological changes. | However, FGM and Rites of Passage do share one characteristic: they both involve a deliberate ordeal (a 'destructive nature') which brings about permanent physical and psychological changes. | ||
This is reflected in the fact that anaesthetics are generally not used, even when available. [[File:Fgm-in-the-middle-east.jpg|thumb|Iraqi Kurdish four-year-old Shwen screams during her circumcision in Suleimaniyah on April 14, 2009]]{{Quote|[ | This is reflected in the fact that anaesthetics are generally not used, even when available. [[File:Fgm-in-the-middle-east.jpg|thumb|Iraqi Kurdish four-year-old Shwen screams during her circumcision in Suleimaniyah on April 14, 2009]]{{Quote|[https://web.archive.org/web/20220220084006/https://www.unfpa.org/resources/female-genital-mutilation-fgm-frequently-asked-questions Female genital mutilation (FGM) frequently asked questions, UNFPA (2020)]|'''Anaesthetic and antiseptics are generally not used''' unless the procedure is carried out by medical practitioners.}}[[File:Endfgm-campaign-video-016.jpg|thumb|August, 25, 2008. Tuz Khurmatu, northern Iraq, a midwife (who also delivered Omer and is a trusted and valued member of the neighborhood) slices part of seven year-old Sheelan Anwar Omer's genitals (Photographer: Andrea Bruce).<ref>Image cropped from larger photo - for original see http://archive.today/2021.04.26-065336/https://i0.wp.com/freethoughtblogs.com/taslima/files/2012/06/Kurdish-girl.jpg?ssl=1</ref>|alt=]]{{Quote|[https://web.archive.org/web/20220220084138/https://www.heraldscotland.com/news/13131835.i-screaming-mother/ 'I was screaming for my mother' (2013)]|I remember I was screaming for my grandmother and my mother to help me but no-one did. I wasn't given any medication before or after - '''not anaesthetic, nothing'''.}}{{Quote|Female Genital Mutilation (FGM) Survivor Tells Her Story (2016) - youtu.be/jlyj9hgdbrQ|My aunt was a doctor, so when she led me downstairs for a clinic and instructed me to lie flat on my back on her operating table I didn't think to question her authority. '''With no anesthetic''' and very little warning she performed a ritualized cut.}}{{Quote|{{cite web | ||
| title = 'A horrific nightmare' Female genital mutilation survivor shares her … | | title = 'A horrific nightmare' Female genital mutilation survivor shares her … | ||
| url = https://www.cbc.ca/radio/asithappens/as-it-happens-thursday-edition-1.3784062/a-horrific-nightmare-female-genital-mutilation-survivor-shares-her-story-in-ottawa-1.3784067 | | url = https://www.cbc.ca/radio/asithappens/as-it-happens-thursday-edition-1.3784062/a-horrific-nightmare-female-genital-mutilation-survivor-shares-her-story-in-ottawa-1.3784067 | ||