Global Female Genital Mutilation
The Facts
Genital Mutilation has been long practiced by cultures across the globe, though its anthropological origins and sociological meanings associated with genital mutilation have changed throughout history. Importantly, Female Genital Mutilation is contemporarily categorized as a form of violence against women. Female Genital Mutilation, or FGM for short could entail a “partial or total removal of the external female genital organs for non-medical reasons” (UNICEF, 2024). The most severe forms include a total removal of the clitoris, in addition to stitching together the labia and the vagina with only a small hole for urination and menstruation.
FMG is condemned under national legislation in a number of countries, and internationally under Article 25 of the Universal Declaration of Human Rights which states that “everyone has the right to a standard of living adequate for health and well-being” (UNICEF, 2024). It is clear then, that under the judicial interpretation of said Article FGM violates the right to bodily integrity and health. Additionally, given that FGM is considered an act of extreme violence against women, it also violates the UN Convention on the Elimination of All Forms of Discrimination against Women.
The nature of this explicit kind of violence is not widely researched, in part given its compounded taboo factor and the fact that it is mostly found in pockets of populations. Evidence has been found to suggest this impacts women worldwide, including “Colombia, India, Malaysia, Oman, Saudi Arabia and the United Arab Emirates,” and parts of Europe, Australia, and North America (WHO, 2013). The cultural context and the types of mutilations performed vary across population groups.
Evidently, FGM has a myriad of health impacts that impair girls' ability to have a good quality of life. These impacts include but are not limited to: “sexual and reproductive health consequences, abnormal scarring, infections, debilitating pain complications at childbirth and/or death” (WHO, 2013). As with any mutilation, the nonconsensual violent act carries along with it a slew of psychological impacts that can prove catastrophic to women and girls who are subjected to such violence and as a result of such will not be able to develop without hurdles in their life subsequently.
As aforementioned the cultural significance of FGM has changed over time. I must emphasize that indulging in some cultural relativity is not done to seek explanations or excuse a nonconsensual act of violence. Rather, it is done to avoid socio-cultural and religious bias.
The cultural meanings of FGM
Cultural anthropologistst suggest key frameworks through which FMG can be viewed are health, sexuality, purity, and beauty. There is a long-standing history of genital modifications, both in male and female sexes that had been initially perceived as rights of passage. This perspective is naturally complicated in conversation with 20th-century ideas of health, bodily autonomy, sexuality, and feminist perspectives of purity and beauty, especially as the latter are increasingly seen as oppressive.
The cultural significance of the practice of female genital mutilation differs depending on the culture, period, and region in addition to group, context, and type sensitivities. Widely, however, the meanings of FMG have been held to be the attempted preservation of a girl's virginity prior to marriage - relating back to the concept of purity. This naturally conveys a preconception of sexuality, specifically of women's sexuality as morally tainted. Some reports also note a perceived increase of fertility and sexual pleasure whereas other reports include a decrease in sexual pleasure as a primary motivation. The cultural ideas that shape practices like FGM are highly related to conceptions of female purity in the face of sexual corruption, some instances are even cited as motivated by a desire to protect against “excess sexual desire” (WHO,2013). There is also a certain status associated with the state (hygiene) of genitals, that has to do with gendered cultural values (for example, marriageability).
Then, notwithstanding our proclivities for cultural relativity, at least in this instance to analyze issues and motivations pertaining to the phenomena of female genital mutilation, we can assert that as mentioned in a study conducted by the International Journal of Impotence Research volume, the mutilation of the female anatomy replicates and institutes fendered norms.
It is important to state that these practices, which have existed over countries, have not always been enacted according to what we conceive now is a hierarchical division between genders. Furthermore, the ‘colonial situation’ of our times indeed propagates a patriarchal organization into most cultures. Hence, to study the phenomena of FGM anthropologically, we must recognize the cultural context behind the practice was not always born out of an oppressive system, as we recognize it to be today. Anthropology offers an important lens, especially because gender/ social norms are socially constructed.
I offer now, that with transformed, and arguably increasingly Westernized ideas of genitalia’s cultural significance the issue of FGM is a public health concern. Key to understanding the difference between genital mutilation (modernly characterized as a violent act) and genital modification is the consent of the party involved. The imposition of gendered ideas, like purity, marriageability, or fertility is not at play. This is important to stress in the face of transphobic arguments that could come to light when speaking of genital modification. We must have trans awareness in speaking of genital mutilation and must stress its imperative difference.
Solutions
Millions of girls worldwide remain at risk of female genital mutilation (FGM), a harmful traditional practice that violates the human rights of women and girls. To eradicate FGM, comprehensive approaches and partnerships are crucial. Efforts must prioritize women's and girls' rights to bodily autonomy and freedom from violence. This includes strengthening laws against FGM, investing in data collection and monitoring, supporting services for survivors, working with communities to challenge harmful social norms, and expanding prevention efforts. All stakeholders, including religious and traditional leaders, men, boys, parents, and guardians, have a role in shifting attitudes and promoting a future free from FGM.
A variety of organizations and initiatives are working to address FGM. These include international organizations, governments, NGOs, and community-based groups. By collaborating with communities and countries across the globe, these organizations support initiatives to strengthen laws and policies, advocate for increased resources, support local activists and organizations, engage with adolescents, and foster collaboration with other initiatives.
Additionally, many organizations are working with traditional leaders to leverage their influence in promoting gender equality and ending harmful practices like FGM. Through community mobilization, education, and advocacy, these efforts aim to change harmful social norms and empower communities to prevent FGM and other forms of violence against women and girls.
Sources
Comments