Introduction
Female genital mutilation (FGM) is a concept used in regards to practices that involve the partial or total removal of a female’s external genitalia for reasons that are not medical in nature (Burrage 56). In most instances, female circumcision involves the use of makeshift, rudimentary, or unsterilized tools. The practice is a clear expression of gender inequality that demeans women’s position in the society. It has extensive social and physical consequences to the victims. FGM/C is not the like male circumcision that is thought to helpful in preventing HIV/AIDS transmission. Concerns about FGM gained support in the 70s when the expression female genital mutilation) was used to emphasize the gravity of the social problem. However, the issue continues to be addressed with caution to avoid demonizing certain cultures and communities that embrace the practice (Cloward 32). The term “cutting” has been used by various stakeholders such as government agencies and non-government organizations to alienate the communities that practice FGM.
Significance of the Social Issue
An estimated 130 million women across the globe have been exposed to FGM/C (Cloward 60). Experts maintain that FGM is a harmful practice that affects women and girls in the Middle East and Africa. Migrant communities in industrialized nations also grapple with the problem. Over the years, advocacy works aimed at addressing the FGM challenge have been stepped up in communities and regions where the practice is prevalent. The awareness campaigns and advocacy efforts have resulted in widespread commitment to eliminate the practice. However, the efforts have been largely unlimited (Burrage 79). Although the overall figures of the women and girls who have undergone the cut are difficult to estimate, the practice affects more women and girls than was previously thought. Research indicates that nearly three million women and girls undergo the cut each year. These figures indicate the abuse of women and girl’s human rights on a massive scale (Burrage 80).
Justification for FGM/C
In some communities, FGM/C is practised for traditional and customary reasons. In this case, the communities engage in the practice as a way of maintaining their customs and preserving their customs by carrying on with traditions (Skaine 43). On the other hand, some communities practice FGM/C as a way of regulating the sexuality of girls and women as they believe that it plays a crucial role in reducing their sexual satisfaction. Religion is another factor that informs FGM. FGM/C is more cultural than religious. For example, FGM is practiced by some Muslims, Christians, Jews, and members of African indigenous religions, yet none of the religions advocate for it (Skaine 43). Social pressure is another factor that leads to FGM/C. In communities where FGM is considered an important cultural rite, friends and families often create an environment that makes circumcision an important rite of passage. The justifications that some of the communities offer to support FGM/C are specific in context. While the justifications vary from one community to the other, they follow certain common themes such as the notions that FGMC ensures the chastity, health, marriage-ability, status, family honour, and beauty of the girl (Skaine 44).
Health Consequences of FGM/C
Clitoridectomy involves the removal of a woman’s prepuce with or without excising the clitoris. Some FGM procedures involve the excision of both clitoris and prepuce together with removing the labia manora totally or partially (Skaine 88). Infibulations is a procedure that involves excising part of the woman’s peripheral genitalia and narrowing or stitching the vaginal opening. The other practices involve total or partial removal of a woman’s external genital for non-therapeutic reasons. FGM has profound health effects for women. Some of the immediate effects include severe pain and excessive bleeding. Some of the long-term complications of FGM/C include infertility, infections, and complications during pregnancy. However, studies on the psychological effects of the practice on women and girls are limited (Skaine 86).
The Social Dynamics of FGM
In all the societies where FGM is practised, it underlines the gender inequality that is embedded in economic, political, religious, and social structures (Burrage 60). Currently, researchers are trying to understand some of the paradoxes surrounding the problem of FGM. For example, family members, such as parents, perpetuate a cultural practice that has a potential of causing psychological and physical harm to their daughters. Often, social dynamics in individual communities influence the practice of FGM /C. In some cases, mothers organize for their daughters to be “cut” as a way raising their daughters in a proper way and preparing them for marriage and adulthood (Burrage 67). Such parents conform to the social norms within their communities because failure to conform to the cultural practice might lead to social exclusion and shame for both the parents and the daughter. In some of the communities that perform FGM/C, the parents have an obligation of educating their daughters on sex issues and cutting them. In some cases, the social conventions may be so intense to an extent where the women and girls yearn for the cut. The girls in such communities may fear rejection and stigmatization within their communities. Some of the communities focus on some of the elements that they consider as the positives of FGM/C (Burrage 65).
Abandoning FGM
The rapid abandonment of FGM/C is attributable to the non-judgmental and non-coercive approach that focuses on empowering women and girls and fulfilling human rights (Skaine 109). Awareness of human rights helps communities to make progress towards addressing the problem of FGM/C. The communities that understand the negative effects of the practice abandon it. In this case, women can share their experiences with their daughters and talk to men about the negative effects of FGM/C. An environment that encourages the abandonment of FGM/C is also essential (Burrage 85). The success of some of the programs champion for FGM/C abandonment is dependent on the government’s commitment as well as the introduction of necessary legislations and social measures to curtail it. The civil society must also intensify its awareness and advocacy efforts to play its role in addressing the issue (Burrage 87).
Conclusion
Nearly three million women and girls undergo FGM annually. It is a dangerous and life-threatening practice that leads to immense suffering and pain. Moreover, FGM amounts to the abuse of women’s fundamental rights because it denies them their mental and physical integrity and their freedom from discrimination. FGM remains a global concern because it is popular in the Middle East and Sub-Saharan Africa. Recent studies suggest that the problem is more prevalent and widespread than earlier thought. It is a pervasive, persistent, and veiled violation of human rights. Some of International efforts to address the FGM/C problem are intensifying. Fighting FGM is associated with empowering women, promoting gender equality, bolstering maternal health outcomes, and lowering infant mortality. Experts as well as governmental and non-governmental organizations often further programs that call for the ending of harmful customary or traditional practices such as FGM/C and forced and early marriage. While some countries are making progress in addressing the problems, others do not have adequate resources to deal with them.
Works Cited
Burrage, Hilary.Female Mutilation: The Truth behind the Horrifying Global Practice of Female Genital Mutilation. New York: Prentice Hall, 2016. Print.
Cloward, Karisa .When Norms Collide: Local Responses to Activism against Female Genital Mutilation and Early Marriage. New York: McGraw-Hill, 2016. Print.
Skaine, Rosemarie. Female Genital Mutilation: Legal, Cultural and Medical Issues. Oxford: Oxford University, 2005. Print.
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