IndexIntroductionFemale genital mutilationThe politics of namingCultural relativism in FGM and FGOFoucaut's argument on biopower and FGO as a matter of biopoliticsConclusionReferenceIntroductionIn this essay I will discuss David's argument on the distinction between female genital mutilation and female genital surgery. I will consider the politics of naming as well as the importance of cultural relativism. I will also 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 have a clear understanding of what is meant by female genital mutilation and female genital surgery. How both of these topics are related to the politics of names and how both of these topics should be seen in a culturally relativistic view. Furthermore, the reader will be able to understand Foucault's argument on biopower and biopolitics and how both are integrated into FGM and FGO. Say no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get an Original EssayFemale Genital MutilationFemale genital mutilation consists of any procedure involving the partial or total removal of the female external genitalia or any other injury to the female genital organs for non-medical reasons. Female genital mutilation can be organized into 4 types. The first type of surgery, Type 1, also known as Clitoridectomy, consists of 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 along with the labia minora. Some also include removal of the labia majora. The third type is the most severe type. Type 3, also known as infibulation or pharaonic type, consists of narrowing the vaginal opening by cutting and bringing together the labia minora and labia majora. This juxtaposition of the two lips is then sewn together. Type 5 includes any type of surgery on the female genitals for non-medical purposes. This includes pricking, cutting, scraping etc. The FGM procedure can have many implications, both immediate and long-term. Many women experience bleeding, severe pain, shock, difficulty urinating and menstrual blood, infections etc. in the days following the operation. Some women, if treated with non-sterilized equipment, can even contract septicemia and lose their lives. Other serious injuries and illnesses may include death from severe hemorrhage due to hemorrhagic shock, and the pain and trauma of the procedure may cause neurogenic shock. The pain and consequences of FGM don't stop once the operation is finished: women experience long-term complications throughout their lives. Complications such as physical pain and discomfort, pain during intercourse as well as pain during urination. Even from a psychological point of view these women suffer due to the inhumane and violent ways in which these procedures are performed. Women and girls are immobilized and the procedure is performed involuntarily. The Politics of Names Many sources you can study describe vaginoplasty and labiaplasty as an erotic resource necessary for improving sexual performance. The English Oxford Living Dictionary defines labiaplasty as “a plastic surgery performed to alter the appearance of the lips, typically the labia minora, or to reconstruct the lips”. Female genital operations can be seen in the name of cosmetics, medicine and beauty. Plastic surgeons and gynecologiststhey promote these "designer" interventions by claiming that women will have the same benefits as any other cosmetic surgery, such as beauty, self-esteem and confidence. Therefore, undergoing such an operation can make a woman gain great social status. The adoption of this consensual act can be motivated by SW Davis's “loose lips sink ships” argument. In his argument he states that the way we talk about something could be the exact reason for its very destruction. Therefore, the way we talk about female genitalia and the shapes that people see in pornography and sex magazines causes women to be painted a picture of what a "perfect" vagina looks like. Women forget to take into consideration that every woman's genitals are different, but rather want to undergo surgeries to get the "perfect" body. There is therefore politics involved in naming certain procedures. Looking at it in the context of female genital mutilation, words such as victim, abuse, violation, crime, torture, barbaric practice and many others are used to describe it. Olayinka Koso-Thomas stated that: “Early African societies established strong controls over the sexual behavior of their women and devised the brutal means of circumcision to curb female sexual desire and response. “ Thus supporting the worldview that this procedure is mutilating. Where in the context of female genital surgery words such as beauty, self-confidence, perfection, class etc. are used. This process gives society the illusion that FGM is unacceptable and constitutes a violation against women and that FGO is acceptable and can improve the social status of women. Cultural relativism in FGM and FGO. Female genital mutilation is generally performed in cultural terms. This procedure can be seen as a rite of passage for girls that allows them to gain a political voice, economically a woman can find a husband and start contributing to the community, they are seen as women who can now start families, etc. Mostly these procedures are applied by the women's families and performed without consent. This practice is performed on newborn girls, but more common among girls between the ages of 5 and 9. (Margot Parker, 2018) Society disapproves of female genital mutilation procedures, but does not take into account the cultural context in which these procedures are performed. Some may argue that women need to be educated in terms of what the procedure entails and the implications it may have. But even when women are aware of all the implications, it will be an immense sacrifice not to give their consent. Culturally, not undergoing this procedure will take away women's rights, limiting them politically, socially and economically. Thus forcing her not to be part of his culture. This raises the question: Even when these women are well aware of the implications and consequences, can they really say no to undergoing this rite of passage? Anthropologist Fuambai Ahmadu, from the Kono ethnic group of Sierra Leone, said “Kono girls and women feel empowered by the initiation ceremony”. Medical anthropologist Carla Obermeyer examined various literatures on these operations and began to realize that a fraction of these literatures have a scientific basis and contain real evidence about the effects of female circumcision. He stated that "female genital alterations are not incompatible with sexual pleasure and that the claim that untold numbers of girls and women have been killed as a result of this" practicetraditional "is not well supported by the evidence." For many members of societies that perform surgery on the female genitals, the result is not seen as mutilation in their eyes. For these groups the result of these interventions is considered to be an improvement in the appearance of the female genitalia. In their culture calling a woman uncircumcised can be a terrible insult and uncircumcised female genitals are seen as less attractive. Richard A Shweder conducted research in rural areas of Egypt and interviewed community members, when community members learned that the researcher had not been circumcised, they responded with disgust. They pondered how she might get married and wondered how her mother could have missed such an important part of her preparation for womanhood. In Kenya, where Shweder taught, teenage girls who are about to undergo the practice couldn't wait. For them, even though it may be painful, it is seen as a test of courage. Therefore, with sound scientific information and adequate cultural understanding, it is possible to see the reasonable point of such practices for those for whom they are meaningful. Foucaut's argument on biopower and FGOs as a matter of biopolitics. Michel Foucault states 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 reduces individuals to their biological characteristics, which then become the article of control and regulation. Therefore female genital mutilation can be seen as a tool to regulate and control the population, whether it is the control of birth rates, the control of the biological characteristics of a population or simply the control over certain communities and how they are to be presented for to be able to do that. adapt to that particular community or society. Biopower is favored over other forms of power because it is used to regulate society at both the individual and population levels. On an individual bodily level, these operations transform the female body into an erotic utility, where the value of the female body lies in how much sexual pleasure it can provide during penetration. Support the patriarchal motivation behind operations on female genitalia. These changes made then build patriarchal power relations as they are only made to satisfy the patriarchal ego. Cliterodectomy itself satisfies 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 who's four months older, Jake, apparently made comments about her plus-size labia, telling her: 'You don't have a sexy pussy' - this after Lauren got her clit pierced upon request Jake's" shared Dr. Ross. But who can say what “perfect female genitals” look like? On numerous websites you can see doctors' descriptions of what a "normal" vagina looks like and what you can do to get these perfect-looking female genitalia. Articles by men sharing their idea of ​​the "perfect" vagina that needs to be clean and "not too saggy" give women the impression that not all vaginas are desirable and that it is necessary to undergo tons of self-help procedures and even operations just to fit society's idea of ​​“perfect.” These power relations held by doctors or even men describe biopolitics at the root. The idea that one,.209-232.