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Are We Sacrificing Newborns for Tradition? The Ethical Debate Behind Circumcision

We pride ourselves on the progress we’ve made in protecting human rights. From gender equality to reproductive rights, society is increasingly moving toward respecting individual autonomy. Yet, when it comes to circumcision—particularly infant circumcision—the debate often seems suspended in time. The practice continues to be widely accepted, with cultural, religious, and social traditions overriding one of the most basic principles of modern ethics: bodily autonomy.

The question, however, remains: Are we sacrificing newborns for tradition? Is it ethical to perform a permanent, irreversible procedure on an infant who cannot consent? In this piece, we explore the ethical implications of circumcising babies and the uncomfortable reality that bodily autonomy is being overridden in the name of tradition and religion.

 

The Tradition vs. Autonomy Dilemma

At the heart of the circumcision debate is the issue of bodily autonomy—the right of an individual to make decisions about their own body without external interference. While bodily autonomy is a fundamental principle in most aspects of life, it seems to vanish when it comes to circumcising infants.

In many cases, parents make the decision for their children, often based on religious, cultural, or perceived health reasons. But in doing so, they are deciding to permanently alter their child’s body without their consent. The ethical dilemma arises when you weigh the importance of respecting the rights of the child against the traditions upheld by families and cultures.

Dr. Brian D. Earp, an ethicist at the University of Oxford, argues that circumcision performed on non-consenting infants violates a fundamental principle of ethics: the child’s right to bodily integrity. It’s not just about the physical act itself but about the ethical framework within which the decision is made. Parents have the best intentions, but it’s a violation of the child’s right to make irreversible decisions for them at such a young age.

In many cultures, circumcision is performed as a rite of passage, a religious requirement, or simply as a cultural norm. However, the question that ethical philosophers, ethicists, and human rights advocates continue to ask is this: Why does tradition justify violating the basic rights of a child who has no voice in the matter?

 

A Lack of Medical Justification

Many proponents of infant circumcision argue that the procedure is necessary for health reasons—reduced risks of infections, better hygiene, prevention of diseases like penile cancer, and reduced risk of certain sexually transmitted diseases (STDs). However, these health arguments have been increasingly questioned by medical professionals.

This raises a critical ethical issue: Why perform a medical procedure on a non-consenting infant when the health benefits are not conclusive? If circumcision were truly necessary for health reasons, it would make sense to wait until the individual can make an informed decision. The idea of a procedure that is often unnecessary becomes even harder to defend when weighed against the principle of consent.

 

The Cultural and Religious Backdrop

Circumcision has deep roots in certain cultural and religious practices, particularly in Jewish and Islamic communities. The decision to circumcise is often linked to religious identity and cultural traditions. For many, circumcision is viewed as a sacred act, a covenant between the individual and their faith. But does this make it ethically justifiable to perform such a procedure on an infant who has no ability to consent to their religious obligations? 

While religious freedom is protected by law, does that freedom extend to making irreversible decisions for the next generation, especially when those decisions concern bodily autonomy? In making the decision for a child, parents are imposing their beliefs on an individual who cannot yet make their own choices.

Ethicist and philosopher Dr. Julian Savulescu has pointed out that while we respect religious practices, we must also recognize that children should not be subjected to unnecessary medical procedures unless there is a clear, substantial benefit to them, which cannot be achieved in another way. The ethical question then becomes: Should we respect the practice of circumcision as a religious right, or should we protect the right of the child to remain intact and make that decision for themselves when they are older?

 

The Psychological and Physical Consequences

It’s easy to dismiss the psychological impact of circumcision, especially when the child is too young to remember the procedure. However, there are studies suggesting that even early childhood trauma can have long-lasting psychological effects. Dr. George C. Denniston, a leading advocate against circumcision and founder of the organization Doctors Opposing Circumcision, has noted that circumcision can cause significant emotional and psychological damage, leading to issues with body image, sexual identity, and even long-term regrets. In his book “Circumcision: The Hidden Trauma”, Denniston explains that the damage is not only physical but emotional, and this harm is compounded by the fact that many men have no choice in the matter.

Furthermore, while many of the immediate physical risks of circumcision are well-documented—bleeding, infection, and even death—the long-term consequences remain largely understudied. These risks are particularly troubling when there is no clear medical justification for performing the procedure on newborns.

 

Where Do We Draw the Line?

Perhaps the most uncomfortable question in the circumcision debate is this: At what point does cultural tradition or religious belief cross the line into violating an individual’s rights? If we accept that an individual’s body should be respected from birth, regardless of cultural or religious norms, then circumcision should be questioned as an ethical practice. But, how do we balance respect for tradition with the right to personal autonomy?

For those who argue in favor of circumcision, the case often centers around personal beliefs, health considerations, or the perpetuation of culture. But as the movement against circumcision grows, more and more people are questioning whether we should be making these decisions for a defenseless infant who cannot speak for themselves.

Is it ethical to perform such a permanent and irreversible procedure on a child? Should the decision to circumcise be made solely by those who are capable of giving informed consent, rather than by parents or religious institutions? These are the questions we must face in the ongoing ethical debate over circumcision.

 

The Impact on Autonomy and Consent

As we continue to grapple with the ethical debate around infant circumcision, it’s important to consider the broader implications of consent and autonomy. We live in a world that increasingly values informed consent—whether it’s for medical procedures, participation in research, or even engaging in daily activities. Yet, when it comes to infant circumcision, consent is not part of the equation.

In a society that upholds individual rights, it seems almost contradictory to allow a permanent, life-altering decision to be made for someone who cannot voice their opinion or understand the consequences. This brings us back to the core issue: the child’s right to decide for themselves when they are able to comprehend the physical, emotional, and cultural ramifications of circumcision. The practice forces a decision on a defenseless child, which is a difficult ethical position to defend, especially when the health benefits are not definitive.

Advocates for bodily autonomy argue that every person has the right to determine what happens to their body. Shouldn’t this principle extend to all individuals, regardless of age? If we believe in respecting the autonomy of individuals, then it seems unjust to make irreversible decisions for them before they have the capacity to understand or consent.

 

The Growing Movement for Bodily Integrity

While the debate around circumcision has been around for centuries, there has been a noticeable shift in public opinion over the past few decades. More individuals and organizations are joining the movement for bodily integrity, advocating for the rights of infants and children to remain untouched until they are old enough to make informed decisions about their own bodies.

This growing movement is not just about circumcision but about promoting respect for personal autonomy and challenging traditional practices that may infringe upon basic human rights. The push for informed consent is gaining momentum, and with it, the hope that society can move away from outdated practices that disregard the bodily integrity of individuals, especially those who cannot speak for themselves.

As this movement continues to gain ground, it is clear that more people are beginning to question whether the cultural and religious justifications for circumcision are enough to override the ethical considerations surrounding bodily autonomy. Whether or not circumcision is universally accepted may ultimately depend on how we, as a society, redefine our understanding of autonomy and the rights of individuals, regardless of their age or status within a culture. The future of circumcision practices may well hinge on our ability to strike a balance between tradition and the fundamental rights of the child.

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Marilyn

Marilyn Fayre Milos, multiple award winner for her humanitarian work to end routine infant circumcision in the United States and advocating for the rights of infants and children to genital autonomy, has written a warm and compelling memoir of her path to becoming “the founding mother of the intactivist movement.” Needing to support her family as a single mother in the early sixties, Milos taught banjo—having learned to play from Jerry Garcia (later of The Grateful Dead)—and worked as an assistant to comedian and social critic Lenny Bruce, typing out the content of his shows and transcribing court proceedings of his trials for obscenity. After Lenny’s death, she found her voice as an activist as part of the counterculture revolution, living in Haight Ashbury in San Francisco during the 1967 Summer of Love, and honed her organizational skills by creating an alternative education open classroom (still operating) in Marin County. 

After witnessing the pain and trauma of the circumcision of a newborn baby boy when she was a nursing student at Marin College, Milos learned everything she could about why infants were subjected to such brutal surgery. The more she read and discovered, the more convinced she became that circumcision had no medical benefits. As a nurse on the obstetrical unit at Marin General Hospital, she committed to making sure parents understood what circumcision entailed before signing a consent form. Considered an agitator and forced to resign in 1985, she co-founded NOCIRC (National Organization of Circumcision Information Resource Centers) and began organizing international symposia on circumcision, genital autonomy, and human rights. Milos edited and published the proceedings from the above-mentioned symposia and has written numerous articles in her quest to end circumcision and protect children’s bodily integrity. She currently serves on the board of directors of Intact America.

Georganne

Georganne Chapin is a healthcare expert, attorney, social justice advocate, and founding executive director of Intact America, the nation’s most influential organization opposing the U.S. medical industry’s penchant for surgically altering the genitals of male children (“circumcision”). Under her leadership, Intact America has definitively documented tactics used by U.S. doctors and healthcare facilities to pathologize the male foreskin, pressure parents into circumcising their sons, and forcibly retract the foreskins of intact boys, creating potentially lifelong, iatrogenic harm. 

Chapin holds a BA in Anthropology from Barnard College, and a Master’s degree in Sociomedical Sciences from Columbia University. For 25 years, she served as president and chief executive officer of Hudson Health Plan, a nonprofit Medicaid insurer in New York’s Hudson Valley. Mid-career, she enrolled in an evening law program, where she explored the legal and ethical issues underlying routine male circumcision, a subject that had interested her since witnessing the aftermath of the surgery conducted on her younger brother. She received her Juris Doctor degree from Pace University School of Law in 2003, and was subsequently admitted to the New York Bar. As an adjunct professor, she taught Bioethics and Medicaid and Disability Law at Pace, and Bioethics in Dominican College’s doctoral program for advanced practice nurses.

In 2004, Chapin founded the nonprofit Hudson Center for Health Equity and Quality, a company that designs software and provides consulting services designed to reduce administrative complexities, streamline and integrate data collection and reporting, and enhance access to care for those in need. In 2008, she co-founded Intact America.

Chapin has published many articles and op-ed essays, and has been interviewed on local, national and international television, radio and podcasts about ways the U.S. healthcare system prioritizes profits over people’s basic needs. She cites routine (nontherapeutic) infant circumcision as a prime example of a practice that wastes money and harms boys and the men they will become. This Penis Business: A Memoir is her first book.