Female genital mutilation, also known as female circumcision, is a cultural tradition practiced globally with the intention of preserving the purity of young girls and faithfulness of married women. It is especially prevalent in Africa, specifically in countries such as Kenya, Nigeria, Mali, Upper Volta, Ivory Coast, Egypt, Mozambique, and Sudan. This ritual is carried out by Muslims, Coptic Christians, Protestants, Catholics, and various indigenous communities.
Female genital mutilation, commonly known as FGM, involves the surgical removal of either a portion or the entire clitoris in young girls before they reach puberty. This procedure leads to a reduction or complete loss of sexual sensation. The main objective behind this practice is to suppress women’s sexual desires, discouraging them from engaging in extramarital affairs or premarital sex. Despite being perceived as a method of controlling female sexuality, it ultimately shapes a woman’s gender identity. Being circumcised establishes a woman as a virgin and makes her suitable for marriage, with expectations of bearing children for her spouse. “Girls who undergo infibulation often struggle to find a husband and may face social exclusion.”
Female genital mutilation, also known as female circumcision, has a long history dating back to ancient Egypt. The practice was discovered through the observation of circumcised females among Egyptian mummies. Historical records indicate that girls would undergo these procedures at the age when they received their dowries, as mentioned in a Greek papyrus from 163 BC. A Greek geographer who visited Egypt in 25 BC also encountered this tradition.
This harmful practice is still prevalent today and can be found in at least twenty-six African countries. It poses a significant public health concern due to its wide distribution and impact on numerous females. Female genital mutilation causes severe complications, making it an urgent issue to address.
There are three main types of female genital mutilation: “Sunna” circumcision, Clitoridectomy, and Infibulation. Sunna circumcision involves removing the tip of the clitoris and/or the prepuce. Clitoridectomy, also called excision, entails removing both the prepuce and glans of the clitoris as well as the adjacent labia. Infibulation, also known as pharaonic circumcision, is the most extreme form where not only the clitoris but also the adjacent labia and scraped sides of the vulva are removed. They are then joined across the vagina using thorns or catgut/thread to secure them together. This results in a small opening for urine and menstrual blood to pass through.
Female genital mutilation and male circumcision are often compared because they both involve removing some or all of the functioning genitalia, serving as a form of controlling body and sexuality. However, the similarities between these practices end there. Despite any comparisons made, female circumcision is much more severe and damaging, both physically and mentally. A more precise comparison can be drawn between a clitoridectomy and a penisdectomy, which entails the total removal of the penis.
The circumcision is performed differently among African ethnic groups, with varying performers and ages. Most commonly, village midwives are responsible for these procedures and hold esteemed positions in the community. Other performers include gypsies and fortunetellers. However, these individuals generally possess limited knowledge about anatomy and hygiene. Unfortunately, the tools they utilize, such as knives, razor blades, scissors, sharp stones, and broken glass, are seldom sterilized. Furthermore, these instruments are often reused on multiple girls without proper sterilization procedures. Additionally, anesthesia is rarely administered to the patients.
Circumcision practices vary across different cultures. Among the Yoruba, circumcision takes place one week after a baby is born. In Ethiopia, girls undergo the procedure when they are forty days old. In Somalia, girls are circumcised between the ages of five and eight, either individually or in groups. Kenya tends to practice circumcision on girls aged eleven to fifteen, whereas in the Ivory Coast, it is conducted as a village puberty rite. In midwestern Nigeria, the operations occur before the birth of the first child. The Mossi area of Burkina Faso holds group circumcisions every three years for girls aged five to eight. During the procedure, girls line up with their mothers and the circumcisor uses a specialized knife-like instrument. Each time, she cleans the knife with cloth or water.
Before the operation, a ceremony is held where the girl drinks tea and occasionally has sweets and snacks. Following the ceremony, the girl is provided with hot porridge with butter and water to consume. The procedure is performed on the girl while she is either sitting or lying on her back, with her thighs held apart. The operator uses a cutting instrument, thorns for suturing the wound, and a powder mixture composed of sugar, gum, and various herbs, ashes, or powdered animal manure. This mixture is applied afterwards to manage any excessive bleeding.
The child is experiencing such intense pain that, in some cases, they have resorted to biting their tongues off. In the event of the child fainting, a powder is blown up her nose to revive her. Once the operation is finished, typically within fifteen minutes, the wound is closed and the attending women are permitted to examine it for confirmation of proper completion. Subsequently, the girl’s wound is stitched and the powder concoction is applied. To allow for proper healing, the girl must then remain immobile for a duration of up to three weeks.
Educated families nowadays prefer to have the procedure performed in hospitals and by paramedical personnel, as they provide a sterile environment. During the procedure, the child is administered a local anesthesia to minimize pain. Furthermore, this approach ensures that only the necessary tissue is removed without causing any struggle for the child.
Women who undergo this operation face more procedures in the future. Divorced or widowed women are subjected to re-infibulation. When a woman gets married or remarries, she must have her enclosed vulva enlarged through deinfibulation. In certain regions of Africa, this procedure is done by the husband using a piece of glass or wood on the wedding night. In northern Somalia, a midwife performs the procedure in front of the woman’s relatives on her wedding night.
This procedure not only causes immediate pain but also has long-term physiological, sexual, and psychological consequences. Unsatisfactory conditions can lead to infections in the genital and surrounding areas, often resulting in the transmission of HIV. Furthermore, there are additional side effects such as hemorrhaging, shock, painful scars, keloid formation, labial adherence, clitoridal cysts, delayed menarche, genital malformation, urinary infection, and pelvic infections. As a woman ages, she is likely to face gynecological and obstetric issues including sterility. In cases of death during this procedure, it is rare for the practitioner to be held accountable; instead attributions are made to an enemy’s actions or evil spirits or excused as God’s will.
Infibulation in women can lead to various psychological symptoms such as depression, anxiety, irritability, and a diminished sense of femininity. Additionally, sexual and marital issues may arise due to reduced nerve supply in the vaginal area which results in frigidity and lack of pleasure during intercourse. Furthermore, pregnant women often face insufficient food intake concerns as they fear their babies might become too large for natural delivery through the birth canal.
Female genital mutilation is justified across various cultures for different reasons, all of which revolve around the concept of preserving a woman’s purity and fidelity. One common argument is that infibulation reduces the likelihood of engaging in premarital sex and committing adultery. Furthermore, supporters claim that this practice prevents vaginal cancer, decreases anxiety levels, and avoids facial discoloration. By removing the clitoris, it is believed that facial attractiveness can be enhanced, vaginal odors eliminated, and both the husband and child’s well-being ensured. Some individuals also consider the clitoris to be a harmful organ capable of causing illness or even death upon contact. There exists a belief that if a baby’s head comes into contact with the clitoris during birth, it may lead to excessive cranial fluid and toxic breast milk for the mother.
Despite being banned in certain African countries, the prohibition of female genital mutilation (FGM) has not effectively reduced its annual incidence. The lack of reporting by FGM practitioners and its prevalence in remote areas that are difficult for the government to monitor pose challenges in tracking its spread and occurrence. Additionally, women who choose to undergo FGM are unwilling to abandon this tradition due to their strong adherence to customs passed down through generations. Going against this norm would not only bring shame upon oneself but also dishonor their family, as it contradicts the actions of their mothers, grandmothers, and aunts.
Despite being a brutal and barbaric act that persists in present times, female genital mutilation is astonishing. The health hazards linked to it alone should be enough grounds for its cessation. Nonetheless, the deeply ingrained sociocultural tradition of female genital mutilation grants women validation for undergoing the procedure. The importance placed on family honor, virginity, chastity, purity, marriageability, and childbearing in these societies cannot be overstated. Consequently, advocates of this practice firmly believe that the advantages obtained from subjecting girls and their families to this practice surpass any possible harm.
To obtain information about Female Genital Mutilation, one can visit the websites: http://www.religioustolerance.org/fem_cirm.htm and http://www.hollyfield.org/fgm/. For further details regarding this subject, Kouba, Leonard, and Judith Muasher have published a research article titled “1985 Female Circumcision in Africa: an Overview” in African Studies Review 28:95-110.
Van Der Kwaak, Anke, 1992, Female Circumcision and Gender Identity: A Questionable Alliance?, Social Science and Medicine 35(6):777-787.
