A direct effect of the majority of genital cutting involves the removal of the clitoris, the pleasure organ of a female, leading to a well known conclusion that genital cutting is used to stifle sexuality as well as ensure that sex will be so uncomfortable and painful that it will not inspire a woman to lose her virginity prior to marriage nor leave her husband to seek extramarital affairs. This idea is supported by a multitude of reasons, the ubiquity of which is phenomenal. It is common belief across FGM/C participating cultures that without cutting a woman, she will “manifest her desire through intercourse”
(McGee, Shayla). Not only does it force society’s standards of purity but it prevents homosexual relationships, Mantai exemplifies this
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139). “Marriageability of an African woman is the determining factor of her status in society.” This quote is evidence that a woman’s entire status is riding on her piousness.
Though in some places a woman may technically have a choice to undergo female circumcision, the weight of choice is arguable. A woman that refuses to participate will bring shame upon her family and perhaps even be ostracized. Rather than view the woman’s refusal as a logical decision, she is ridiculed and loses her place in society and lowers her chances of finding a husband (Mcgee, Shayla). They are viewed as a different type of person, in Lesotho, for instance, citizens use the term “lethisa” for uncircumcised
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women; it means “they are no good, they are not whole women” (McGee, Shayla, p.
140). Not only is a woman’s mind swayed through the probability of punishment but for the chance at reward. Genital cutting after puberty is treated like a ritual or right of passage in most cases, signifying a completed journey into womanhood (McGee, Shayla).
Since it is a celebration, girls are rewarded with henna, jewelry, clothes, or