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Infibulation is the most extreme form of female circumcision. It plays an important role in the Islamic societies of northeastern Africa. Until now, the social significance and function of this practice has been poorly understood. This has been no less true of Western commentators who have condemned the practice than of relevant governments that have attempted to curb it. In Infibulation, Esther K. Hicks analyzes female circumcision as a cultural trait embedded in a historically traditional milieu and shows why it cannot be treated in isolation as a single issue destined for elimination. In its brief history it has been recognized as a pioneering piece of research with enormous consequences. As Hicks demonstrates, much of the popular resistance to official efforts to eradicate infibulation has actually come from women. Circumcision constitutes a rite of passage for female children. It initiates them into womanhood and makes them eligible for marriage. Often, this is the only positive status position available to women in traditional Islamic societies. Hicks points out that although female circumcision predates the introduction of Islam into the region, the religious culture has successfully codified infibulation into the structural nexus of marriage, family, and social honor at all socioeconomic levels.
Infibulation is the most extreme form of female circumci- sion. It plays an important role in the Islamic societies of northeastern Africa. Until now, the social significance and function of this practice has been poorly understood. In this volume, Hicks analyzes female circumcision as a cultural trait embedded in a historically traditional milieu and shows why it cannot be treated in isolation as a single issue destined for elimination.
"Infibulation is the most extreme form of female circumci- sion. It plays an important role in the Islamic societies of northeastern Africa. Until now, the social significance and function of this practice has been poorly understood. In this volume, Hicks analyzes female circumcision as a cultural trait embedded in a historically traditional milieu and shows why it cannot be treated in isolation as a single issue destined for elimination."--Provided by publisher.
Female "circumcision" or, more precisely, female genital cutting (FGC), remains an important cultural practice in many African countries, often serving as a coming-of-age ritual. It is also a practice that has generated international dispute and continues to be at the center of debates over women's rights, the limits of cultural pluralism, the balance of power between local cultures, international human rights, and feminist activism. In our increasingly globalized world, these practices have also begun immigrating to other nations, where transnational complexities vex debates about how to resolve the issue. Bringing together thirteen essays, Transcultural Bodies provides an ethnographically rich exploration of FGC among African diasporas in the United Kingdom, Europe, and Australia. Contributors analyze changes in ideologies of gender and sexuality in immigrant communities, the frequent marginalization of African women's voices in debates over FGC, and controversies over legislation restricting the practice in immigrant populations.
To ban excision in Meru, Kenya, Lynn Thomas
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