Objectification of Women Through Female Genital Mutilation


Female genital mutilation (FGM) is a customary practice wherein the outside female genitalia is part of the way or completely etched or extracted for a non-helpful explanation, ordinarily without the person’s consent. The training is found in Africa, Asia, the Middle East, and other nations in which FGM is customary. The demonstration of FGM was past among different countries of the world, including the Romans, where it was done to keep their female slaves from getting pregnant (Odukogbe et al., 2017). It impairs women’s physical and mental wellbeing for the duration of their lives, and it has no realized medical advantages. There is an improvement in the oppression of the practice in the affected countries.

The Harm of FGM to Women

Side-effects of the operation include blocked feminine stream, death, persistent pain, urinary contamination, and others. It is regardless of whether the professional has had clinical preparing, and whether they utilized anti-toxins and cleaned or single-utilize careful instruments. According to a 2016 report, in Portugal, there might be more than 6,500 migrant women over 15 years old who have been circumcised and 1,830 young women under 15 years who are probably going to or have gone through circumcision (Odukogbe et al., 2017). Practically 70% of Somali and over 30% of Kurdish women had been circumcised (Odukogbe et al., 2017). Currently, it is done and underreported, especially in the recent two centuries. FGM is performed at a different age, during the outset, before pubescence, before the principal labor, and other periods in the girl’s life reliant on the area and significant explanation hidden the training.

Although a significant justification for FGM is control of female sexuality, African analysts noticed no relationship between FGM and results for sexual conduct. They presumed that sexual celibacy is deficient in legitimizing the training. Various reasons have been cited for the work on traversing custom, religion, and legislative issues (Morris et al., 2018). For certain families, FGM is a way to improve the marriage possibilities of young women. In specific social orders, it is utilized as a sort of friendly delineation instrument with the individuals who have been circumcised seen to be at a higher status than others and is essential for the privilege to legacy (Morris et al., 2018). People who practice state that this is for hygienic purposes and insurance of a healthy birth delivery. In any case, there has never been any proof of health advantages.

One of the social and strict explanations behind legitimizing the act of FGM is in the decrease of indiscrimination and guaranteeing virginity before the marriage. While endeavoring to accomplish its assumed advantage by reducing sexual drive and want, it contrarily affects the general lady’s sexual life. Circumcised women have reported sexual issues such as lessened sexual desire, excitement, energy, and dyspareunia at different levels (Earp and Johnsdotter, 2020). FGM denies women of sexual fulfillment and denies them their entitlement to sexual health or any other human rights.

Recognition of the Practice as an Objectification of Women

The training is established as a representation of sex inequality, endeavors to control women’ sexuality, and thoughts regarding innocence and shame. It is normally started and done by women, who consider it a wellspring of honor and neglect their little daughters’ wellbeing. The fact that their granddaughters had undergone opens the young women to social avoidance (Earp and Johnsdotter, 2020). Those reasonings emphasize the opinion on women’s weaknesses, absence of training, insufficient discernment, overweening emotionality, or different disabilities.

The researches which focus on objectification demonstrate that when women are externalized, they are viewed as objects of manipulation. To scrutinize the selections of women who agree to genital cutting or go through orchestrated or polygamous relationships is to repeat those contentions for denying women any self-assurance. Men who are high on friendly predominance are roused to subordinate women. Since one procedure to fulfill this inspiration is by typifying women. Simultaneously, men figure out how to accept the more grounded intercourse and are this way urged to support a dominant behavior toward women and treat them as instruments for their utilization. Being explicitly generalized additionally impeded women’ psychological presentation in adversely generalized areas and decreased their readiness to represent changing the current sex framework (Bareket and Shnabel, 2019). In this way, it appears to be that the sexual objectification of women shapes their conduct in manners that sustain their substandard economic wellbeing.

Feminists’ Movements Against FGM

Somewhat recently or somewhere in the vicinity, a few surges of interdisciplinary examination as per which it is principally an instrument of male predominance over female sexuality. There have been global endeavors since the 1970s to convince professionals to forsake FGM, and it has been prohibited or limited in a large portion of the nations in which it happens, albeit the laws are frequently inadequately upheld. In 1996, the U.S. Congress passed an enactment making female genital mutilation/cutting illicit in the United States. Child Development Care distributed the preliminary evaluations of the women and young women in danger for FGM in 1997 (Goldberg et al., 2016). Since 2010, the United Nations has called upon medical services suppliers to quit playing out all types of the strategy, including reinfibulation after labor and representative scratching of the clitoral hood (Stein and Chou, 2016). Since 2012, different supporters have again raised worries about the training in the United States (Goldberg et al., 2016). The resistance to the practice is not without its faultfinders, especially among anthropologists, who have brought up troublesome issues about social relativism and the comprehensiveness of fundamental liberties.

For as far back as a very long while, a different gathering of researchers, supporters, lawmakers, and medical care experts have offered varying perspectives and thoughts regarding how to best react to this UN goal (Stein and Chou, 2016). These discussions call for regular acknowledgment of FGM as an objectification of women and a method to dismiss their freedom. Many governmental and social structures have articulated FGM to be an appearance of brutality against young women and women and training that supports inconsistent sex standards and generalizations that negate basic liberties (Boddy, 2020). In any case, deliberately gathered information on the commonness and attributes of FGM among foreign women who have gone through FGM or are in danger, for it keeps on being seldomly accessible (Goldberg et al., 2016).


FGM is practiced in several cultures where women perceived as non-human beings whose goal is to get into a successful marriage. Over the recent years, changes have occurred, with an ever-increasing number of families surrendering infibulation for a milder type of cutting. This shows how people still do not see woman objectification as a problem or do not see it as objectification at all. However, step by step, there are more cases of young women saying ‘no’ to FGM. Most of Africa had accepted the legislature against the practice, and there are more talks on the issue as feminists are stronger than ever in history.


Bareket, O., & Shnabel, N. (2019). Domination and objectification: Men’s motivation for dominance over women affects their tendency to sexually objectify women. Psychology of Women Quarterly, 44(1), 28–49. Web.

Boddy, J. (2020). Re-thinking the zero tolerance approach to FGM: The debate around female genital cosmetic surgery. Current Sexual Health Reports, 12(4), 302–313. Web.

Earp, B. D., & Johnsdotter, S. (2020). Current critiques of the WHO policy on female genital mutilation. International Journal of Impotence Research. Web.

Goldberg, H., Stupp, P., Okoroh, E., Besera, G., Goodman, D., & Danel, I. (2016). Female Genital Mutilation/Cutting in the United States: Updated estimates of women and girls at risk, 2012. Public Health Reports, 131(2), 340–347. Web.

Morris, K. L., Goldenberg, J., & Boyd, P. (2018). Women as animals, women as objects: Evidence for two forms of objectification. Personality and Social Psychology Bulletin, 44(9), 1302–1314. Web.

Odukogbe, A.-T. A., Afolabi, B. B., Bello, O. O., & Adeyanju, A. S. (2017). Female genital mutilation/cutting in Africa. Translational Andrology and Urology, 6(2), 138–148. Web.

Stein, K., & Chou, D., WHO guidelines on the management of health complications from female genital mutilation1–47 (2016). Geneva, Switzerland; WHO Document Production Services.

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