Blog 10

This week's Feminist Family Theory touches upon an important (and often under-explored) area of family dynamics. I personally identify as a feminist- someone who believes in equality between genders which is often not in existence. I believe women and men should be paid equally, which they are not (http://www.womenyoushouldknow.net/equal-payback-project-sarah-silverman-drastic-measures-close-gap-nsfw/). I believe women give consent when they say "yes," which is not a universal protection (http://news.yahoo.com/california-passes-yes-means-yes-campus-sexual-assault-092512755.html). I also believe women should be safe, protected and secure in their security and health, which it is often not (as discussed below).

In thinking about this theory and how it connects to the lives of women (especially in diverse cultures and circumstances, I wanted to explore the link between this theory and female genital mutilation (or FGM). FGM (http://www.who.int/mediacentre/factsheets/fs241/en/) is defined as all procedures that involve partial or total removal of the external female genitalia, or other injury to the female genital organs for non-medical reasons. This practice continues because a blend of cultural, religious and social factors within families and communities, particularly in Africa and the Middle East. These reasons range from eliminating a women's libido in order to deter "illicit" sexual behavior by females and encourage modesty, to preparing a woman for female adulthood, to religious promulgation.

The United Nations has worked for years to have FGM acknowledged as a health hazard to women and girls. Research evidence shows grave permanent damage to the health of girls and women. Acute complications involve hemorrhage infections, bleeding of adjacent organs, violent pain. Life long complications include scarring, chronic infection, urologic and obstetric diseases, serious complications during childbirth, pain at intercourse and chronic depression.

A number of governments have outlawed FGM, but the practice continues. In many of these societies, women's subordinate status renders them economically and socially dependent on their husbands and fathers, making it very difficult to avoid undergoing the operation. Efforts to eradicate the practice must also include ending pervasive discrimination against girls and women in these societies.

In the context of Feminist Family Theory, it is important to note how a practice of this type persists, and how the social, cultural and religious views which exist allow it to continue and thrive. This would be an important intersection of theory, research and practice for ongoing exploration and action.