Morality, Activism, and Cultural Relativism

What Is Anthropology? ANTH 2301 Morality, Activism, and Cultural Relativism The debate over female genital cutting (FGC), also known as female genital mutilation, is a startling illustration of how cultural relativism is applied in anthropology. An elder cuts a younger woman's genitalia, removing all or part of the clitoris and labia, as part of a cultural tradition known as FGC. In several regions of Africa and the Middle East, the practice is widespread. In addition to being excruciatingly painful, FGC can result in infection, urinary issues, infertility, and difficult delivery outcomes. The World Health Organisation and the United Nations denounce the practice, citing it as a kind of child abuse, a health risk for women, and a breach of fundamental human rights. These groups see female genital mutilation (FGM) as a kind of discrimination against women that upholds severe gender inequality. The main focus of efforts to outlaw FGC has been on informing kids and parents about the risks the practice poses to their health. Local governments are urged to pass legislation outlawing FGC and prosecuting elders who carry it out. But despite decades of opposition to FGC, the practice is still common. What else can be done if denouncing FGC hasn't worked to lower it? By adopting a more relativist stance, anthropologist Bettina ShellDuncan is seeking to comprehend the broader cultural norms and values that contribute to the persistence of FGC as a practice. Putting aside her own views, Shell-Duncan spent a lot of time talking to individuals about why FGC is essential to them in African areas where the practice is prevalent. She discovered that the purposes of FGC vary depending on the sociocultural setting. Many Rendille people in northern Kenya think that both men's and women's bodies are inherently androgynous, consisting of both masculine and feminine elements. The portions of the female genitalia that resemble a man's penis must be removed in order for a girl to transition into a woman. Similarly, the foreskin, which mimics the folds of female genitalia, must be removed in order for a boy to become a man. For many reasons, FGC is valued in other civilizations. FGC is seen in many Muslim countries as a sort of hygienic measure meant to purify a girl so she can offer prayers to Allah. FGC is viewed by certain societies as a means of restricting premarital sex and deterring extramarital relationships. Some Kenyan girls had FGC on themselves during the colonial era as a sign of defiance against the government that had outlawed the procedure. Since senior women are typically the ones who promote and perform FGC, the practice provides a means for these women to consolidate their status and influence within the community. Individuals who participate in FGC are frequently aware of other organisations' attempts to outlaw the procedure. They are aware of health risks, including the possibility of infection. However, they frequently find the criticisms of outsiders to be unpersuasive as they frequently fail to take into account the cultural justifications for the continued practice of FGC. FGC practitioners don't do it because they hate women or wish to hurt kids. According to Shell-Duncan, parents consider the advantages and disadvantages of FGC and frequently determine that the surgery is best for their child's long-term welfare. For his part, Shell-Duncan continues to oppose FGC and is involved in a project with the Population Council that aims to significantly curtail the practice. Cultural relativism does not imply that we should give up on our own moral principles forever. Rather, it challenges us to temporarily put aside the standards and beliefs of our own culture in order to comprehend contentious behaviours in other cultures. Two key lessons were revealed to Shell-Duncan by putting judgement aside. First, Shell-Duncan discovered that parents do not make the decision to proceed with the operation alone, despite the fact that efforts to end FGC usually target women and provide them with educational materials about the medical dangers involved. A girl's parents may come under pressure from a wide circle of friends and family to set up the cutting in order to guarantee the girl's virginity, suitability for marriage, and fertility. Second, Shell-Duncan discovered that those who do FGC do so out of a desire to provide their girls the greatest life possible. They want their daughters to be regarded as clean and attractive, deserving of respect and admiration, and capable of carrying children. According to Shell-Duncan, outside groups had to reevaluate their strategies and concentrate more on communities than on specific parents. Campaigns to raise awareness of FGC will be more successful if they align with local customs and beliefs rather than decrying them as a component of the entire FGC culture. In an attempt to strengthen local women and localise the anti-FGC movement, some scholars advise anti-FGC activists to establish connections with feminists and women's organisations in their communities. Some other strategies advocate for more gradual changes, such transferring the practice to hygienic settings in clinics and hospitals and lessening the intensity of the operation to smaller, more symbolic nicks or cuts. Cultural relativism, as this example shows, is a tactic for building cross-cultural relationships and understanding rather than an immoral “anything goes” attitude. After laying this groundwork, anthropologists may frequently reevaluate their activism objectives and collaborate more successfully with individuals from different cultures to pursue shared interests.