Female Genital Cutting

Melissa Coleman

GWS 220W

Female Genital Cutting

            A young girl may be vulnerable to her culture and parent’s expectations. Throughout the world there are practices specific to the upbringing of young females. A mother’s nature tends to be loving while she only wants what is best for the family. At what point, does culture and tradition cross the line and dictate the mother’s decision in relation to the child. In a few African countries, a harmful practice known as Female Genital Cutting (FGC) has and is still being conducted on young girls. FGC can be defined as all procedures involving partial or total removal of the external female genitalia for ritual, cultural or other non-therapeutic reasons (Ekenze, Ezegwui & Adiri, 2007). From the outside looking in on this way of life, people wonder why a mother would allow her daughter to be cut and exposed to pain. This question is being explored in specific African countries and the problem with cutting is seeking a serious solution.

          There are many factors that influence the cutting of young children against their will. A lifestyle practiced is often rooted deep in the community by the social norms to follow tradition and uphold religious views. According to Gruenbaum, it is believed that a girl becomes a woman, after being cut, which is an important social factor among her peers (2005). In these cultures, it is believed that female genitals are ugly, offensive, and dirty. More common beliefs are that it will protect the family’s name and ensure their daughter will get married as she will avoid sexual promiscuity. There is the idea that virginity should be kept until marriage, particularly among Muslims, and that a husband should “open up” his wife on the night of the wedding (Gruenbaum, 2005). As a community, the cultural beliefs hold true but there is no evidence to support these theories.

          Moreover, it is estimated that 100 million girls have been through the procedure of female genital cutting and another 3 million girls per year will be potentially exposed. To demonstrate how this affects lives in Western African countries, a research study was completed among the women in the region. The researchers Chen, Ofori-Atta, Ilozumba, Karfo, & Bradley confirm that female genital cutting happens in the in the following ten countries Burkina Faso, Côte d’Ivoire, Gambia, Ghana, Guinea-Bissau, Mauritania, Niger, Nigeria, Sierra Leone and Togo (2012).Through this self-reported survey, the cutting represented by different types and prevalence in between 4-10 years of age, and ultimately results in a severe infliction of pain and the effects can be life threatening. Conducted in 2005-2007, the data reported that Sierra Leone had the highest percentage at 94% that had been circumcised and the highest percentage 88.1% that believe it should continue. In contrast, the countries with the lowest percentages of women that believed it should continue were also the lowest rates of FGC with Ghana at 4% and Niger at 7%). Women based on variance in educational level, wealth and religion may have significantly higher or lower rates of FGC. Again, it is important to identify the cultural variance within countries to develop the proper interventions to reduce efforts of FGC (Chen et al. 2012). Overall the findings highlight the differences between the attitudes and rates of cutting in Western Africa.

          On the subject of female genital cutting it is important to note the types of surgical procedures. First of all, Type 1 is a clitoridectomy which is the partial or total removal of the clitoris. Next, type 2 is defined by the excision of the entire clitoris and all or part of the labia minora. Also known as Infibulation, Type 3, is the most severe by total removal of the clitoris and sewing together the labia majora. This creates a tiny hole at the surface to expel urine and menstrual blood (Jaeger, Caflisch, & Hohlfeld, 2009). Lastly, Type 4 is unclassified and includes pricking, piercing, stretching, burning, scraping and any other procedure that falls under the definition of female genital cutting (Antonazzo, 2003). If there is more harm than good associated with female genital cutting, then procedure should be reevaluated. No matter the type, a girl should not have to experience unnecessary pain on her body.

            Moreover, the actual cutting poses serious health concerns relating to both physiological and psychological trauma. The psychological effects consist of flashbacks to the event, depressed states, and post-traumatic stress disorders throughout their life (Chen et al, 2012). Major physical concerns are complications with fertility and during labor along with increased risk for urinary tract infections, kidney stones, and human immunodeficiency virus (HIV)(                               Jaeger, 2009). If severe bleeding persists, it can lead to death. Needless to say there are not any health benefits for women and children (Chen et al, 2012). It is important to note that the cutting takes place without anesthesia under non-sterile conditions.

          If this is an issue pertinent to an entire continent, there is bound to be outside efforts involved in the matter. The World Health Organization (WHO) and the United Nations Children’s Fund (UNICEF) are government run organizations so they are in favor of the ban on FGC. The non-governmental organizations (NGO’s) support education, medical treatment, advocacy for women, and the alternative rite of passage (aka. ritual without cutting). Currently, countries are passing laws to ban female genital cutting but further enforcement of these laws are needed. Although several countries have passed legislation banning FGC, Burkina Faso is the only country in which people who break this law are commonly prosecuted. Out of 10 countries mentioned earlier, only Burkina Faso and Mauritania have the numbers to back up the reduction in cutting practices (Chen et al, 2012). Whether the government has a role or not there needs to be steps taken towards changing the process.

          Since the ultimate goal is to end female genital cutting, possible solutions should be explored. Mainly, it is a cultural practice so a girl should have a choice if she wants to have the procedure done. A girl may still go through with the cutting because she feels she will be unmarriageable otherwise and an outcast in her community. Although it is hard to put the responsibility solely in a young girl’s hands as this is a mature decision about her body and future. The education component is key as programs are provided to teach communities about the harm and risks of the cutting in respect to the culture by local women. Currently, the education piece has played a major role in teaching the community leaders the health concerns and giving alternative options for a rite of passage. Other ideas have been proposed to use poetic or musical forms to promote women’s rights in celebrations and ceremonies. Another aspect is beauty if a non-cut body part could be marked without harming the women or if it could just be shaven and smooth (Gruenbaum 2005).

          Unfortunately, there is no one solution to stopping FGM but there are many steps we can take to empower the woman to make their own choices. Many girls in these African countries are continuing to be affected by FGC while inflicting pain on another person’s life makes for one victim too many. As the practice is culturally sensitive so should be the approach of the solution. Another option would be to legalize FGC so the woman can receive medical attention if needed. As of now, women who suffer the life-threatening consequences cannot go to the doctor if the practice is banned. Furthermore, hospitals would reduce medical complications with sterile instruments and antibiotics thus saving many lives. There is no time better than the present, to support the cause to give back a woman’s right to her own body.

References

Antonazzo, M. (2003). Problems with Criminalizing Female Genital Cutting.

Peace Review, 15(4), 471-477.

Ekenze, S., Ezegwui, H., & Adiri, C. (2007). Genital lesions complicating female

genital cutting in infancy: a hospital-based study in south-east Nigeria.

Annals Of Tropical Paediatricians, 27(4), 285-290.

Gruenbaum, E. (2005). Socio-cultural dynamics of female genital cutting:

research findings, gaps, and directions. Culture, Health & Sexuality, 7(5), 429-441.

H. L., Chen, P. G., Ofori-Atta, A., Ilozumba, U. O., Karfo, K., & Bradley, E. H.

(2012). Female genital cutting: current practices and beliefs in western

Africa. Bulletin Of The World Health Organization, 90(2), 120-127F. doi:10.2471/BLT.11.090886

Jaeger, F., Caflisch, M., & Hohlfeld, P. (2009). Female genital mutilation and its

prevention: a challenge for paediatricians. European Journal Of Pediatrics, 168(1), 27-33. doi:10.1007/s00431-008-0702-5