Irua Ria Atumia and Anti-Colonial Struggles Among the Gĩkũyũ of Kenya: A Counter Narrative on “Female Genital Mutulation” 1
Irua Ria Atumia and Anti-Colonial Struggles Among the Gĩkũyũ of Kenya: A Counter Narrative on “Female Genital Mutulation” 1
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Irua Ria Atumia 与肯尼亚 Gĩkũyũ 的反殖民斗争：关于“女性生殖器突变”的反叙事 1
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发表时间：
2007
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通讯作者：
W. Njambi
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作者：
W. Njambi
在当代关于现在有问题的“女性生殖器切割”（FGM）的讨论中，通常传达的信息是，这些令人不安的传统习俗植根于男性对女性的统治，是对年轻人的心理和身体健康的一个非常普遍的威胁非洲妇女和女孩。自20世纪70年代以来，弗兰·霍斯肯一直直言不讳地批评这种做法，她经常使用“落后”、“野蛮”和“原始”等术语来确立女性生殖器切割的不可接受性，这是她自己创造的一个标签（例如，Hosken 1980，1982，1993）。此后，许多其他作者继续探讨这一不可接受的主题，寻求根除并同意Hosken的观点，即这些做法不仅是对生殖器的残害，而且是对妇女性行为的残害。所有这些做法背后的假设是，这些有害做法是传统的残余，在一个迅速走向现代化的世界中没有立足之地（见，例如，AAP 1998;美国医学会1995年; Daly 1978; Dugger 1996; El Dareer 1982; El Saadawi 1980; 1996年立即平等; Hosken 1980，1982，1993; Hosken 1987; Lightfoot-Klein 1989; Rahman and Toubia 2000; Schroeder 1994; Toubia 1993;步行者1992;步行者and Parmar 1993; WHO 1997）;一旦实施女性生殖器切割的非洲妇女能够被教导超越传统强加的文化眼罩，故事就会发生，他们一定会反对这种野蛮行径。
The message that is typically conveyed in contemporary discussions of what is now problematically called “female genital mutilation” (FGM) is that these disturbing traditional practices, rooted in the domination of women by men, are a significantly widespread psychological and physical health threat to young women and girls in Africa. Fran Hosken, a persistently vocal critic of such practices since the 1970s, regularly employs terms such as “backward,” “barbaric,” and “primitive” to establish the unacceptability of FGM, a label that she herself coined (e.g., Hosken 1980, 1982, 1993). A host of other authors have since pursued this theme of unacceptability, seeking eradication and agreeing with Hosken that these practices amount to a mutilation not only of genitalia, but also of women’s sexuality. The assumption underlying all is that such harmful practices are vestiges of tradition that have no place in a world that is moving rapidly toward modernization (see, e.g., AAP 1998; AMA 1995; Daly 1978; Dugger 1996; El Dareer 1982; El Saadawi 1980; Equality Now 1996; Hosken 1980, 1982, 1993; Koso-Thomas 1987; Lightfoot-Klein 1989; Rahman and Toubia 2000; Schroeder 1994; Toubia 1993; Walker 1992; Walker and Parmar 1993; WHO 1997); once African women who perform FGM can be taught to see beyond the cultural blinders imposed by their traditions, the story goes, they surely will oppose such barbarity.