Table of ContentsIntroductionFemale Genital MutilationThe Politics of NamingCultural Relativism in FGM and FGOFoucaut's Argument on Biopower and FGO as a Question of BiopoliticsConclusionReferenceIntroductionIn this essay, I will discuss David's argument on the distinction between female genital mutilation and female genital surgery. I will examine naming politics as well as the importance of cultural relativism. Furthermore, I will discuss Foucault's argument on biopower to explain the relationship between female genital surgery and biopolitics. By the end of this essay, the reader will be able to clearly understand what is meant by female genital mutilation as well as female genital surgery. How these two topics relate to naming politics as well as how these two topics should be viewed from a culturally relativist perspective. Additionally, the reader will be able to understand Foucault's argument on biopower and biopolitics and how these two elements are integrated into FGM and FGO. Say no to plagiarism. Get a tailor-made essay on “Why violent video games should not be banned”?Get the original essayFemale Genital MutilationFemale genital mutilation includes all procedures involving the partial or total removal of the external female genitalia or any other injury to the female genitalia. for non-medical reasons. Female genital mutilation can be organized into 4 types. The first type of procedure, type 1, also known as clitoridectomy, involves the partial or total removal of the clitoris along with its foreskin. The second type, type 2, also known as excision, is the partial or total removal of the clitoris as well as the labia minora. Some also include removal of the labia majora. The third type is the most serious type. Type 3, also known as infibulation or pharaonic type, involves narrowing the vaginal opening by cutting and placing the labia minora and labia majora together. This affixing of the two lips is then sewn together. Type 5 includes any type of procedure on the female genitalia for non-medical purposes. This includes pricking, cutting, scratching, etc. The FGM procedure can have many implications, both immediate and long-term. Many women suffer from bleeding, severe pain, shock, difficulty urinating and having menstrual blood, infections, etc. in the days following the operation. Some women, treated with unsterilized equipment, can even contract septicemia and lose their lives. Other serious injuries and illnesses may include death from severe bleeding due to hemorrhagic shock, pain and trauma from the procedure may lead to neurogenic shock. The pain and consequences of FGM do not stop once the operation is completed, women experience long-term complications throughout their lives. Complications such as physical pain and discomfort, pain during sexual intercourse as well as pain during urination. Psychologically, these women also suffer from the inhumane and violent ways in which these procedures are carried out. Women and girls are stuck and the procedure is done unintentionally. The Naming Policy Many sources that one can study describe vaginoplasty and labiaplasty as an erotic asset that one needs to improve sexual performance. The Oxford Living English Dictionary defines labiaplasty as “plastic surgery performed to alterthe appearance of the lips, usually the labia minora, or to construct lips'. Female genital operations can be considered in the name of cosmetics, medicine and beauty. Plastic surgeons and gynecologists promote these "tailor-made" surgeries, claiming that women will enjoy the same benefits as any other cosmetic surgery, such as beauty, self-esteem and self-confidence. Thus, undergoing such an operation can give a woman considerable social status. Undergoing this consensual act may be motivated by SW Davis' argument about "loose lips sink ships." In his argument, he claims that the way we talk about something can be the exact reason for its own destruction. So the way we talk about female genitalia and the shapes that people see in pornography and sex magazines results in women being given an image of what a "perfect" vagina looks like. Women forget to take into consideration that all female genitalia are different, but instead want to undergo surgical procedures in order to achieve the “perfect” body. There is therefore a political dimension involved in the naming of certain procedures. In the context of female genital mutilation, words such as victim, abuse, violation, crime, torture, barbaric practice and many more are used to describe it. Olayinka Koso-Thomas said: “Early African societies established strict controls on the sexual behavior of their women and devised brutal means of circumcision to curb women's sexual desire and response. »Thus confirming the worldview that this procedure is mutilating. Where in the context of female genital surgery words such as beauty, self-confidence, perfect, class, etc. are used. are used. This process gives society the illusion that FGM is unacceptable and a violation against women and that FGM is acceptable and can improve the social status of women. Cultural relativism in FGM and FGM Female genital mutilation is generally done in cultural terms. This procedure can be seen as a rite of passage for young girls that allows them to gain a political voice, economically, a woman can find a husband and start contributing to the community, it is seen as women who can now found a family, etc. the procedures are carried out by the women's families and carried out without consent. This practice is carried out on girls from newborns onwards, but it is more common among girls aged 5 to 9 years old. (Margot Parker, 2018) Society disapproves of female genital mutilation procedures but does not take into account the cultural context in which these procedures are carried out. Some may say that women need to be informed about what the procedure involves and its implications. But even when women are aware of the full implications, it will be a huge sacrifice not to consent. Culturally, failure to undergo this procedure will strip women of their rights, limiting them politically, socially and economically. Thus forcing her not to be part of her culture. Which begs the question: even if these women are well aware of the implications and consequences, can they really say no to this rite of passage? Anthropologist Fuambai Ahmadu, from the Kono ethnic group of Sierra Leone, said that "Kono girls and women feel empowered through the initiation ceremony." Medical anthropologist Carla Obermeyer consulted various publications on these operations and began to realize that few of theseLiteratures are scientifically based and contain real evidence on the effects of female circumcision. She said that "female genital alterations are not incompatible with sexual pleasure and that the claim that untold numbers of girls and women have been killed because of this 'traditional practice' is not well supported by evidence.” For many members of societies that perform female genital surgery, the result, in their eyes, is not seen as mutilating. For these groups, the result of these operations is considered an improvement in female genital appearance. In their culture, calling a woman uncircumcised can be a terrible insult and uncircumcised female genitals are considered less attractive. Richard A Shweder conducted research in rural Egypt and interviewed community members; when they learned that the researcher had not been circumcised, they responded with disgust. They wondered how she could have married and wondered how her mother could have failed to take care of such an important part of her preparation for womanhood. In Kenya, where Shweder taught, teenage girls who are about to undergo this practice eagerly awaited it. For them, although it may be painful, it is considered a test of courage. Thus, with valid scientific information and adequate cultural understanding, it is possible to see the reasonable benefit of such practices to those for whom they are meaningful. Foucaut's Argument on Biopower and FGO as a Question of Biopolitics The concept of biopower emerged in the 18th century with Michel Foucault asserting that "all modern societies are biopolitical." Foucault described biopower as a form of power that “regulates, administers and controls” the biological characteristics of a population. Biopower minimizes individuals to their biological characteristics, their characteristics then becoming the article of control and regulation. Thus, female genital mutilation can be considered as a tool for population regulation and control, whether it is the control of birth rates, the control of the biological characteristics of a population or simply the control of certain communities and how they must be presented in order to fit into that particular community or society. Biopower is favored over other forms of power because it is used to regulate society at the individual level as well as the population level. At the level of the individual body, these operations transform the female body into erotic utility, where the value of the female body lies in the sexual pleasure it can provide during penetration. Supporting the patriarchal motivation behind female genital operations. These modifications thus construct patriarchal power relations because they are carried out solely to satisfy the patriarchal ego. Cliterodectomy itself fulfills the patriarchal demand for “anatomically correct female genitalia.” Dr. Sheryl Ross shared the story of one of her patients, a 21-year-old named Lauren, who wanted to change her vagina because of her boyfriend's comments. "Her boyfriend of four months, Jake, apparently made comments about her plus-sized vaginal lips, telling her: 'You don't have a sexy pussy' - this after Lauren had her clit pierced at Jake's request," Dr. Ross explained. . But who can say what “perfect female genitalia” looks like. Many websites provide doctors' descriptions of what a "normal" vagina looks like and what it feels like.,.209-232.