Rewrite the following in more polished and coherent way. Avoid repeating words or ideas. Use sophisticated words at the beginning of sentences.      "Indeed, the roots within which female circumcision can be seen often finding refuge is the very concept of “habitus,” best encapsulated by the sociologist Pierre Bourdieu. Bourdieu’s construct of ‘habitus’ is “a structuring structure, which organises practices and the perception of practices.”(Bourdieu, P. 1984: 170). Habitus encompasses the tastes, preferences, and unconscious standards of what is considered “natural” or “normal” within a cultural group. Essentially, habitus consists of a set of internalised cultural practices, beliefs, and values that serve as a kind of cognitive map ensuring the perpetuation of a particular social order. As individuals navigate the myriad avenues of their social spheres, they begin to internalise these norms and, in turn, reproduce them. Importantly, habitus is a mutable concept, seamlessly intertwining the structural aspects of social hierarchies with the daily practices and implicit expectations that ensure their continuation in a myriad of settings. As such, the social forces that maintain female circumcision as a cultural practice are not purely ideological but embedded in the quotidian habits and dispositions of the individuals and communities that engage in it.
 As Firdaus’ narrative unfolds, the tensions between her growing awareness of her social circumstances, fueled by her ‘habituated’ obedience to such a system, come to the forefront. The novel explores and critiques the ‘habitus’ of female circumcision as structured in such a way that it is perceived an essential to the preservation of social order, particularly with respect to sexual morality, family honor, and the maintenance of marriageability. Many critics assert that the practice aims at maintaining a woman’s virginity and chastity- a means to protect them from ‘wickedness’ and from ‘sinning.’ As Nadeem states that “virginity in” Egypt “can be thought of as a social category, in the sense that the physiological manifestation can be socially controlled.” Excision “actually transforms” Firdaus “into an ‘Egyptian virgin’” and would turn her into a trustworthy and loyal wife and mother. (FGm: fertility control, womens rles…p. 622) As a consequence, her familial honor becomes inextricably linked to the sanctity of her sexuality. The individuals (her mother) and communities (of which she is a part) committed to perpetuating the practice believe that they are safeguarding their daughter’s future and upholding the moral fabric of their society by adhering to age-old customs prescribed as a rite of passage or a preventative measure against moral degradation. Within this cultural context, the practice of female circumcision is naturalised and rationalised as a necessary part of Firdaus’ socialisation into womanhood. On the other hand, those who do not undergo this practice are frequently ‘ostracised’ and ‘marginalised’ within their communities and they are often viewed as prostitutes. This characterisation implies that women inherently possess an insatiable sexual appetite and uncontrollable promiscuity; without infibulation as a deterrent, they would surely succumb to the temptation of unrestrained licentiousness.