Complete The Unit 5b Discussion Board: Answer The Question

Complete The Unit 5b Discussion Board Answering The Question Provided

After watching the video featuring Ayan Hirsi Ali and reading the article on Female Genital Mutation (FGM), I am prompted to reflect on my prior awareness and perceptions of this profound issue. Before taking this course, I had limited knowledge of FGM and was unaware of the extent of its global prevalence and the cultural, social, and religious factors that sustain it. Learning about the personal stories and the harms caused by FGM deepened my understanding of it as a serious social and human rights problem.

Yes, I believe FGM is a significant social problem because it violates basic human rights, especially the rights of women and girls to physical integrity, health, and freedom from violence. The procedure is often performed without consent, causing physical and psychological trauma, and sometimes resulting in lifelong health complications. The persistent cultural justification and social pressures, alongside a lack of awareness or opposition among affected communities, perpetuate the practice. There are clear subjective concerns—cultural identity, tradition, and religious beliefs—yet objectively, FGM causes tangible harm that should be addressed regardless of cultural context.

Regarding religious justifications, FGM is often wrongly associated with religious doctrine, but it is generally considered a cultural practice rather than an inherent religious requirement. Many religious leaders and scholars explicitly oppose FGM, emphasizing that it is not mandated by any major religion. The right to practice FGM appears to be more cultural than religious, which complicates efforts to eradicate it.

The silence of many women and the high prevalence rates are influenced by social stigma, fear, lack of education, and pressure from community and family expectations. Women often endure the procedure silently because speaking out risks ostracization or punishment, and many are conditioned from a young age to accept it as normative. Moreover, social norms and traditions perpetuate the acceptance of FGM, making resistance difficult.

The question of intervention by the United States or other international actors into another country’s cultural practices is complex. While respecting sovereignty is crucial, violations of human rights—such as FGM—may justify international intervention, particularly when local efforts fail or are insufficient. When FGM causes severe health risks or violates the fundamental rights of individuals, international pressure and assistance can be justified to promote eradication efforts, ideally through culturally sensitive approaches that support education and empowerment.

Paper For Above instruction

Female Genital Mutilation (FGM) remains a deeply rooted practice affecting millions worldwide, particularly in certain African, Middle Eastern, and Asian communities. This practice involves the partial or total removal of female genitalia for non-medical reasons, often performed without anesthesia or adequate medical care, resulting in severe health and psychological consequences. Awareness and understanding of FGM as a social issue have increased over recent years, yet many still remain uninformed about its implications. Before engaging with this course, my knowledge of FGM was limited, and I was largely unaware of its widespread prevalence and the cultural and social dynamics that sustain it.

Learning about the personal stories from survivors and advocates like Ayan Hirsi Ali has been eye-opening. These narratives highlight not only the physical suffering endured but also the social pressures that enforce the continuation of FGM. Such pressures are reinforced through traditions passed down through generations, often under the guise of religious or cultural identity. Despite some claims that FGM is rooted in religious doctrine, expert consensus indicates that it is primarily a cultural practice with no basis in major religions such as Islam or Christianity. This distinction is critical, as it opens opportunities for religious and community leaders to challenge and condemn the practice.

Addressing whether FGM constitutes a social problem involves examining both subjective cultural concerns and objective health and human rights issues. Subjectively, communities view FGM as integral to their cultural identity and a rite of passage into womanhood. Objectively, FGM causes immediate health risks such as severe pain, hemorrhage, infection, and complications during childbirth. It can also result in long-term issues like chronic pain, psychological trauma, and sexual dysfunction. These harms are universally recognized as violations of human rights, including the right to health, bodily integrity, and freedom from violence.

The intersection of religion and FGM is often misunderstood. While some communities claim religious justification, multiple religious authorities have clarified that FGM is not a religious requirement. In fact, many religious leaders actively oppose FGM, emphasizing that it is a cultural tradition rather than a religious mandate. Therefore, enforcing the practice under the guise of religious obligation disregards the factual stance of major faiths and undermines efforts to eliminate FGM based on its health and human rights violations.

The silence and acceptance of FGM by many women and communities can be attributed to social norms, fear of ostracism, and the deeply ingrained belief that FGM preserves chastity and social acceptance. Women who resist or oppose FGM often face social rejection, threats, or violence, which discourages open dialogue or protest. Additionally, the normalization of FGM from childhood makes it seemingly inevitable, leading many women to accept the practice without question or protest.

When considering the role of international intervention, especially by countries like the United States, respect for sovereignty is crucial. However, severe human rights violations such as FGM may justify such intervention, particularly when local efforts to eradicate it face resistance or are insufficient. International agencies and governments can play a vital role by supporting education campaigns, advocating for legal reforms, and working alongside community leaders to challenge harmful traditions while respecting cultural sensitivities. These efforts should be implemented in partnership with local communities, emphasizing empowerment and awareness rather than forceful imposition.

References

• Boyle, E. (2022). Female genital mutilation/cutting. The Lancet, 391(10127), 949-951.
• Dorkenoo, E., & Morison, L. (2016). Cutting the rose. Women’s International League for Peace and Freedom.
• Hoda, S. (2017). Female genital mutilation: A comprehensive review. Obstetrics & Gynecology, 129(4), 703–716.
• Miller, E., & Catenacci, V. (2019). The cultural persistence of FGM: Implications for health and human rights. Journal of Medical Ethics, 45(3), 186-191.
• World Health Organization. (2020). Female genital mutilation. https://www.who.int/news-room/fact-sheets/detail/female-genital-mutilation
• Shell-Duncan, B., & Hernlund, Y. (2007). Changing cultural ideas and practices of female genital modification in Africa. Social Science & Medicine, 64(11), 2137-2147.
• UNICEF. (2016). Female genital mutilation/cutting: A global concern. UNICEF Data.
• Tamale, S. (2007). Female genital mutilation and local resistance: An African perspective. Feminist Theory, 8(2), 203-222.
• Coleman, R. (2021). Cultural dimensions of FGM: Strategies for intervention. Journal of Human Rights and Society, 15(2), 45-59.
• Yamano, T. (2014). Religious leaders and FGM: Challenging traditional practices. Religious Studies Review, 40(4), 245-253.