Nature Of Female Circumcision In Fire Eyes By Soraya Mire

Anne McClintock wrote her essay “Gonad the Barbarian and the Venus Flytrap: Portraying the female and male orgasm” to examine pornography and how it has changed throughout history and its effects on how women perform as sexual beings. McClintock focuses on the various roles of pornography such as its emphasis on voyeurism, pleasure, and the male ego. She wants her readers to know that women are still not represented in pornography to satisfy their own desires, but they are there to cater to men and their subconscious. I will analyze how McClintock argues that due to the history of sexism towards women, the roles that men and women have in pornography are inherently different because of the societal belief that women are only seen as objects of sexual desire and are solely there to satisfy the male audience.

The practice, according to Ahmed, was not generally observed in her society and was seen by women who practiced Islam as a cultural tradition that was not mandated by the religion. Instead of being a religious requirement, circumcision was viewed as a cultural rite of passage for women. In contrast, male Islam routinely performed female circumcision and considered it as a religious need. Men felt that female circumcision was required to preserve a woman's chastity and purity and to keep her from having sex before marriage. Ahmed claims that female circumcision is not an essential Islamic ritual because of the harm it might cause and because of her own experience with it.

​The documentary subscribed to many different forms in presenting its information with a visual and audio spectrum. On the visual scale, it bombards the viewer with images and videos of hyper-sexualized women present in everyday type television, film, and advertising. Dramatic music to match the tone of the information being said was included. Melancholic musical accompaniment was common during parts of the film that explained the consequences of the misrepresentation of female roles on young girls. For example, when it began to give information on how poorly written women in film with unachievable bodies has a direct detrimental effect on self esteem and body image, the documentary captured the upsetting, emotional aspect of the research through background music.

The main point of the article is that in many cultures, there are alternatives to “man” or “woman” and that not all countries agree with the Western culture’s strict classification of male and female. Supporting Evidence The author, Walter L. Williams, first provides evidence of his main argument at the onset of the article. Before even introducing the berdache, Williams explains that Western tradition is often viewed to be normal, and anything outside of those norms may be considered abnormal. Williams then explains that to an invididual raised under Western ideals, gender is often viewed simply as male or as female.

Divorce Iranian Style is a verite-style documentary shot almost entirely in a small family law court in Tehran centered around four women and their resourcefulness and guile when dealing with conservative Islamic law in order to secure their divorce, a right given freely to men but available to women only through the court system. The film follows Massy, who wants to divorce her inadequate husband; Ziba, an outspoken 16-year old who proudly stands up to her 38-year-old husband and his family; Jamileh, who brings her husband to court to teach him a lesson; and Maryam, remarried and desperate to regain custody of her two daughters (Mir-Hosseini, “Negotiating the Politics”:1). Although the film’s subject matter is complex, the stories are depicted with compassion and humor and at the same time challenges common stereotypes of Muslim women as passive victims. This sophisticated balanced is largely due to Longinotto’s raw method of filming which seems to be imply pressing “Record” and letting the court tell its own story.

She points to the deficiency of the Bakhtinian theory that fails to establish dialogism between the grotesque body and the female one. While explaining that although he relates the grotesque body to the images of womb, pregnancy and childbirth, he fails to recognize their close affinity to “to social relations of gender” (The Female Grotesque: Risk, Excess and Modernity 63). She condemns the Bakhtinian contradictory treatment of the female body, which simultaneously celebrates its generative and subversively debasing potential and abbreviates it to be a mere vessel to give new birth (RW 240). While trying to explain what “remains repressed and undeveloped” in her male counterpart, Russo points to the subversive potential of the female grotesque to overthrow the normative constraints on female actand look (Russo 63). “[D]efined […] in relation to the ideal, standard, or normative form” of the twentieth century, this work tends to argue that the female grotesque in contemporary age still has the power to create horror as it plays a fundamental role “to identity formation for both men and women as a space of risk and abjection” (Russo 12, Miles

While I previously viewed the Muslim form of veiling as misogynistic and compulsory; however, Tamira Stephens describes that certain American Muslims see it as empowering (Stephens pg. 5). Furthermore, despite the common belief as veiling being particular to Muslims, Tamira Stephens also reports through her essay that even “more American” subcultures (the Amish) have a form of this practice much closer to my perception of misogyny (cite). Though Stephens’ comparison of the Amish and American Muslim veil serves as a means to subdue any negative stereotypes surrounding the Muslim practice, Stephens’ description of this Islamic practice of veiling can also serve as a testament to the positive effects of pluralism and equality in the United States.

I work at Sonora Regional Medical Center and this week, I have been working at a pediatric clinic and I have learned certain things about circumcisions and when it should be performed on a baby boy. A circumcision is the surgical removal of the foreskin and, on infants, it is performed within the first few day after birth. It has been found by the American Academy of Pediatrics (AAP), that the benefits of a circumcisions in newborns, outweigh the risks of it, but when the boys age more, it does not necessarily need to be done unless there is a medical reason to do so. There are many benefits to a circumcision including a reduced risk of urinary tract infections, a reduced risk of sexually transmitted diseases in men, reduced risk of penile

In her feminist film theory essay, "Visual Pleasure and Narrative Cinema", Laura Mulvey uses psychoanalysis to criticize and scrutinize the fetishism, scopophilia, and eroticism in Hollywood mainstream cinema. What Daughters of the Dust executes impeccably roots from radically abandoning the cultural conventions that depict women as subservient and submissive to patriarchal

To initiate, the implementation of gender equality laws will help conclude unequal treatment towards women and create opportunities for women to refuse unsafe work and treatments. Also, without the right to make individual choices for body, women 's prosperity, well-being, and potential in society are restricted and gender inequality is therefore perpetuated. According to the academic article, Sexual Health’s Women’s Rights, “120 million girls worldwide have experienced forced intercourse” (Ngcuka) activities against their own individual soul. Many women are suffering from forced physical and sexual violence because of the limited laws and regulations that allow women to refuse unsafe treatments and practices. According to reports, the “ 32

Fatima Mernissi was born into Middle- Class family is Fes, Morocco of 1940. She earned her doctorate in 1957 studying political science at Sorbonne and at Brandeis University. Afterwards she returned to work at the Mohammed V University where she then had taught at the Faculte’ des letteres between the years 1974 and 1981 mainly on subjects such as methodology, family sociology as well as psych sociology. She earned her title as a well-known Islamic feminist that was greatly concerned with Islam and women’s role in it. Fatima Mernissi had conducted thorough investigation of the nature of the succession of Mohammed in order to verify what was written in the hadith.

2.1 Introduction: Most scholars agree that defining the grotesque is not simple, because it is connected with the conceptions of time, space and culture. Generally, it can be recognized as something that challenges an established norm and as a device for questioning the role models of perfection that are informed by patriarchal cultures. ; so it is crucial to set up the contrasts between the elements that oppose each other in the narrative, and to frame the work in question within its time, space and culture. In this regard according to the feminist scholars like Kuryluk, women who rebel against the existing power are likely to be seen as a threat. These female protagonists because of their rebellious behavior and/or their imperfect bodies,

Women’s Body The Figuration of the female body is well described in both Woman at Point Zero by Nawal El-Saadawi and Margaret Atwood’s The Handmaid’s Tale. Both novels show that the women bodies are not their own and controlled by others which it turned into an object in order to survive. In this paper, I would like to argue how the objectification of the female bodies in both novels resulted in their oppression and sufferings. Moreover, what is the definition of the figuration of a body to both Offred and Firdaus? And is there a way out to survive this tragedy in both novels?

Informative Speech: Female Genital Mutilation Specific Purpose: To inform my audience about female genital mutilation and where the controversy of it all lies. Central Idea: Female Genital Mutilation is a tradition in certain parts of the world. Most of the time these procedures aren 't carried out safely and the final outcome of the girls that have been mutilated are to work as sex slaves. INTRODUCTION (Attention Getter)This is Kizibianca of kenya, africa. At a mere fifteen years old she was woken up at 5 am and led outside of her hut by the the local traditional brothers and female elders.

It’s done in various parts of Asia, Africa, and parts of the Middle East. Typically, the clitioris is removed from the female with no medical personnel and is often unsanitary. An outsider may see this as a violation of the female genitals, which makes it unlawful. However, it is common in these cultures. Whether it is right or wrong is a matter of opinion.