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==Islamic Doctrine that creates social conditions favourable to FGM== | ==Islamic Doctrine that creates social conditions favourable to FGM== | ||
Debates concerning FGM and Islam are generally conducted in terms of whether Islamic doctrine explicitly mandates, recommends, discourages or forbids FGM. Such a frame of reference excludes consideration of ''unintended consequences''. But moral entities (which can be institutions, groups, individuals and ideologies) are responsible for and defined by not just that which they explicitly advocate or command, but also by that which they inadvertently bring about - a mother does not need to ''compel'' her toddler to play with a loaded gun for her to be considered responsible for any harm that results from it doing so. She merely has to ''allow'' it to play with the loaded gun, or fail to take reasonable measures to prevent it from doing so. On a different scale - few 19<sup>th</sup> century industrialists ''intended'' their factories to be polluting. But pollution was an inherent consequence of 19<sup>th</sup> Century industrialism, despite it being an unintended consequence and 19th Century industrialism was responsible for that pollution. A religion's responsibility does not stop with doctrine, but include the consequences of doctrine. | |||
A society's kinship system shapes the rest of the culture around itself and has far reaching implications - determining laws, beliefs and institutions that, at first sight, can appear unrelated to kinship and reproduction. Islam, in allowing and encouraging polygyny, not only reproduces the originating conditions for FGM. Islam also enshrines in custom and law the secondary consequences of polygyny, such as bride-price, veiling, gender segregation, arranged marriage, child marriage, and excessive preoccupation with feminine 'purity'. Indeed, Islam could be characterised as: '''''the codification and sacralisation of both polygyny and of the consequences of polygyny'''''. | A society's kinship system shapes the rest of the culture around itself and has far reaching implications - determining laws, beliefs and institutions that, at first sight, can appear unrelated to kinship and reproduction. Islam, in allowing and encouraging polygyny, not only reproduces the originating conditions for FGM. Islam also enshrines in custom and law the secondary consequences of polygyny, such as bride-price, veiling, gender segregation, arranged marriage, child marriage, and excessive preoccupation with feminine 'purity'. Indeed, Islam could be characterised as: '''''the codification and sacralisation of both polygyny and of the consequences of polygyny'''''. | ||
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|'''incorporation''' - the initiand is re-incorporated into society with a new identity, as a “new” being with a higher social status. | |'''incorporation''' - the initiand is re-incorporated into society with a new identity, as a “new” being with a higher social status. | ||
|status before and after FGM largely the same | |status before and after FGM largely the same | ||
|with Islamic FGM 'uncut' girls are frequently bullied, shunned and stigmatized by their 'cut' peers<ref>[https://archive.ph/2021.04.26-080534/https://plan-international.org/case-studies/uncut-girls-club#50% THE UNCUT GIRLS’ CLUB]</ref>. This stigmatization stops when the girl has undergone FGM. This suggests that the procedure confers some increased status. | |with Islamic FGM 'uncut' girls are frequently bullied, shunned and stigmatized by their 'cut' peers<ref>[https://archive.ph/2021.04.26-080534/https://plan-international.org/case-studies/uncut-girls-club#50% THE UNCUT GIRLS’ CLUB]</ref>. This stigmatization stops when the girl has undergone FGM. This suggests that the procedure confers some increased status. | ||
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