By Mathias Albert
Civilizing international Politics bargains an cutting edge method of the altering contexts of world politics, relocating past the ever extra fuzzy debate on globalization to an idea of worldwide society that transcends the state nation and embraces groups together with nongovernmental firms. It brings jointly study from numerous fields of political technological know-how, sociology, and social thought in new methods, effectively introducing U.S. scholars of foreign affairs to modern continental study in a fashion that enlightens because it civilizes.
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Extra resources for Civilizing World Politics
The reader can only infer from external sources that, in all likelihood, the ﬁve writers are discussing a type of female genital excision that involves at least the partial excision of the clitoris. Although taboos on sexuality undoubtedly affect the authors’ literary explorations of female genital excision, their reticence regarding the physical aspect of the rite is not just in contrast with the frankness of later writers. 8 In his text a “rather terrifying” exciser, “known as moruithia,” with her “face painted with white and black ochre” and “rattles tied to her legs,” “dashes out of the crowd” and “takes out from her pocket (moondo) the operating Gikuyu razor (rwenji), and in quick movements .
As at the ALA conference, some of the “Arab and African women” at the UN conference “who had always fought against female circumcision on health grounds” suddenly felt “compelled to defend it” (Gilliam 1991, 278); other African female participants, notably “a delegation of women from West Africa headed by two women ministers” walked out in protest against the “ethnocentricity” of the campaign and of the European woman chairing the meeting” (Zénié-Ziegler 1988, 100). , Gilliam 1991, 278; El Saadawi 1996, 32; Nnaemeka 2001, 172) and have reproached Western anti-excision activists as trying to control the lives of African women, instead of giving priority to African women’s self-deﬁned needs (Johnson-Odim 1991, 322).
One could “tell by her eyes,” the narrator adds, “that this was a religion learnt and accepted; inside the true Gikuyu woman was sleeping” (34). This “true Gikuyu woman” has awakened in Joshua and Miriamu’s younger daughter, who does not wish to remain “outside the tribe” and declares herself to be committed to acquiring “a husband for my bed; children to play around the hearth” (44) along the lines of Gikuyu custom, that is, through the genital excision ritual. To Muthoni, the rite is neither wrong nor sinful but a prerequisite to becoming “a real girl, a real woman” (26).