Yael Tamir urges a "hands off" approach to clitoridectomy. She argues that
it is not so different from many practices tolerated in our own society, and
that objections to it reflect a cultural boundary between foreign practices,
which we are quick to condemn, and our own, which we are reluctant to
criticize.
Tamir is right that the public reaction to the practice of female genital
mutilation (FGM) reveals a cultural boundary. But it does not follow that we
should adopt a hands-off approach to FGM. Indeed, the FGM debate may be the
cutting edge of women's rights activism: Focusing on the extreme example may
force us to look at our own practices in a new way, to rethink our tolerance
for the human rights violations against women that occur daily in our own
culture.
And FGM is an extreme example-a painful procedure that leads to permanent
damage. Though Tamir notes these concerns, she compares FGM to tooth
extraction. Because the latter is also painful and potentially damaging, she
concludes that painfulness and potential damage are not what make FGM so
objectionable. But the severity of both the pain and permanent damage do set
FGM apart. Moreover, FGM, unlike tooth extraction, has no positive medical
value. Suppose a dentist, or for that matter a parent, was found with a
pliers, yanking healthy teeth from a twelve-year-old girl without anesthetic
and for no reason other than to show the girl who was in charge. Wouldn't we
hope for a public outcry?
Tamir cites the absence of such reaction to body piercing, tattooing, and
elongation of lips, ear lobes, and necks as further evidence that hostility to
FGM is not driven principally by concerns about physical suffering. Once more,
her analogy is flawed. These practices are not as grossly invasive of physical
integrity as FGM. There are no statistics about how many young girls die from
FGM, either through hemorrhage or infection following the procedure. But every
woman who publicly tells her story of genital mutilation seems to recall other
girls-close friends and relatives-who died from it. For survivors, the
lifelong consequences can be extremely severe, aggravated by sexual
intercourse, childbirth, even hot weather. In contrast, other bodily
mutilations such as piercing or tattooing are not so deadly or damaging. If
ear lobes were not elongated but sliced off in the name of culture, public
reaction might be less tolerant.
Tamir correctly observes that conceptions of beauty often encourage
self-destructive behavior, and that objectification of the female body in
Western culture disempowers women, psychologically if not physically. These
methods of controlling women are more subtle than such practices as
footbinding or genital mutilation, which-though sometimes cast in terms of
beautification-may in fact be closer to the universal practices of domestic
violence and rape: Clearly intended to control women, they rely as much on
brute physical force as on psychological pressure.
Most troubling about Tamir's analysis of arguments against clitoridectomy
is her discussion of the impact of the practice on sexual enjoyment. She notes
that women are not "merely sexual agents" and that the quality of their lives
"does not depend solely on the nature of their sex life." Tamir implies that
we should be suspicious of arguments relating to sexual pleasure because men
view women's sexual pleasure as a measure of their own sexual power. But this
assumes that the debate over FGM is dominated by men. In fact, much of the
outrage provoked by the practice of FGM comes from women around the world.
These women consider their sexuality to be of tremendous importance, and they
instinctively respond to the notion of clitoridectomy with the same horror
evinced by men in response descriptions of castration.
Equality Now, a leading activist force in the international campaign to
stop FGM, also campaigns against many other human rights violations, including
rape, domestic violence, denial of reproductive rights, and trafficking in
women. All these practices, with a severity dependent on circumstance, violate
the fundamental human right to equality. Universally, women understand the
underlying design of intimidation and control, even if the violation takes a
distinctive cultural form. Equality Now has received letters from women, and
from girls as young as nine and ten years old, for whom FGM strikes a chord
that echoes their own experience of rape or sexual violence.
The solidarity of girls and women fighting violations of their basic human
rights is a powerful force that should be mobilized for protection and social
reform. Yael Tamir proposes to "hold off" on the use of clitoridectomy as an
example of sexual control and inequality because opposition to it involves no
commitment to structural change. But such a drastic example may be the key to
unlocking the endlessly varied defenses and excuses we hear for our own
analogues to FGM. It may be the spark that shocks the conscience and helps
build understanding and commitment to change. And even if it does not, every
day thousands of girls are subjected to the knife, razor blade, or shard of
glass that will permanently scar them physically and psychologically, perhaps
kill them. Our efforts may help stop the practice. That is reason enough not
to "hold off."
A Spark for Change
Jessica Neuwirth
A response to Yael Tamir's "Hands Off
Clitoridectomy," from the October/November 1996 issue of
Boston Review.
For more information on human rights violations against women , write to
Equality Now, PO Box 20646, Columbus Circle Station, New York NY 10023.
Copyright Boston Review, 1993–2003. All
rights reserved. Please do not reproduce without permission.
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