FGM: The Pros and Cons of the Controversial Practice

Background 

Violence against women is the most significant women’s issue across world societies with sexual harassment as one of the most severe manifestations (Reig et al. 2014). FGM is a form of violence and a harmful traditional practice which directly violates women’s rights to social, psychological and physical health. The world health organization defines FGM as the total or partial removal of the external female genital organs for varying reasons. In recent years, the issue of FGM has drawn significant attention and debates continue to take place as to the best approaches to handle this problem. Some have interpreted the term FGM as a term that labels women as mutilated even when they have not experienced the mutilation process per se (Jaeger et al. 2009). Typically, women might be more accepting of the term “cutting” because it is a less stigmatizing was of describing the practice (Reig et al. 2014). With the account of all these issues, many researchers have referred to the practice as FGM. 

Supporters of this practice cite social, religious and cultural reasons. However, the practice of FGM out of respect for social, culture and religion has been rejected at the global level as an unacceptable justification. As such, it is globally recognized that FGM is a harmful cultural practice and a violation of the social, psychological and physical integrity of women (Jaeger et al. 2009). This report will provide an overview of the reasons and the counter-arguments for the practice of FGM. It provides valuable insights for legislators, policymakers, women groups and other groups affected by FGM and informs future legislative and policy reforms. 

Supporting Arguments 

Those who support FGM cite a mix of social, religious and cultural reasons within their communities. Womanhood is among the cultural beliefs for practicing FGM. In defending FGM, the supporters contend that FGM is the most appropriate method of introducing young girls to womanhood Wardere, H. (2016). 

Another cultural motive for FGM accrues from the belief that cutting away a woman’s genitals lead to stable marriages (Reig et al. 2014). Some communities claim that FGM is the only method or at least the very best method to ensure dependable and stable marriages. Such communities believe that if a woman cannot experience sexual pleasure, she might not be tempted to seek it outside her rightful marriage. As such, the woman would devote herself to satisfying her husband. Consequently, this may result in many stable marriages in the society (Jaeger et al. 2009). 

Another widely held belief for FGM is that it has some form of medical advantages to women (Pearce & Bewley, 2014). For instance, in Somali, where this practice is the most rampant, they believe that if a newborn comes into contact with the clitoris at childbirth, then the baby will die. They also believe that if left, the clitoris will grow to be penis-like and drag on the floor. Another belief is that the female genitals are somehow poisonous to the sperm and so they must be removed to maintain fertility. Other motivations for FGM range from hygienic reasons to identify with a certain cultural heritage to preserving the chastity of young women (Pearce & Bewley, 2014). 

Opposing Arguments 

As we have noticed, FGM is regarded as an act of violence against women due to the social, psychological and physical damage it causes. In fact, if complications arise, it may trigger irreparable damage to the female reproductive organs and female genitalia (Hernlund et al. 2007). 

FGM can cause long-term reproductive health complications to a woman’s reproductive and sexual health. As such, this may affect a woman’s role in the society, particularly as a mother and a wife. After marriage, women who have experienced FGM, especially infibulation must be opened by a midwife in case penetration fails (Pearce & Bewley, 2014). Glasses and knives are the tools that are known to be used in defibulation of such women. Also, women can experience challenges with conception because of the related higher risk of infections from unhygienic conditions. Some examples include infertility problems and pelvic inflammatory disease (Hernlund et al. 2007). 

Another health risk is the formation of fistulae. Fistulae refer to the holes which are created between the bladder and the vagina wall and the holes created between the rectum and the vagina walls. Usually, these walls result from obstructed labor but FGM equally plays a huge part in their formation. They can cause permanent fecal and urinary incontinence (Pearce & Bewley, 2014). 

Also, the argument against FGM extends to the social realm. Already, we have noted that women who do not undergo the procedure risk being outcasts in their communities. Also, it must be understood that there are various health-related repercussions that may make a woman to be rejected by her community (Pearce & Bewley, 2014). For instance, most women who have developed fistulae have been abandoned by their husband simply because of their inability to bear children. Some communities even ostracize these women due to their foul smell. The formation of fistulae is at times seen as a ground for divorce and a cause for broken marriages (Hernlund et al. 2007). Hence, FGM could elicit the reverse effect of what it intends to achieve. 

Key Actors and Their Responses 

The debate over FGM has attracted various players including governments, women’s groups, medical practitioners, international bodies and other community interest groups (Gruenbaum, 2000). The practice was rarely spoken across the world, and very little was known until in recent times. However, medical practitioners brought to the deadly consequences of FGM to the attention of international organizations such as the World Health Organization, UN, and African Union. Since then, the WHO has organized various seminars all over the globe to address this traditional practice that affects the health of many children and women (Gruenbaum, 2000). Following these seminars, the WHO encouraged many governments to work together to eradicate the practice. 

In recent years, the widespread silence that had previously surrounded FGM has been broken. Global women’s organizations started meeting, especially in the most affected countries, to discuss FGM and other detrimental cultural practices (Gruenbaum, 2000). These meetings led to the formation of the InterWorld Committee against Harmful Traditional Practices (IWC). With national committees in almost every country, the IWC has played a pivotal role in bringing the dangerous impacts of FGM to the attention of world governments. Additionally, other global women’s networks and organizations which had previously focused on issues such as women’s rights, reproductive health, and legal justice have become engaged in working against the practice. Groups such as NOW in Nigeria, Maendeleo Ya Wanawake in Kenya and New Woman in Egypt have incorporated the eradication of FGM as part of their primary goals (Gruenbaum, 2000). 

These actors have worked together to bring fresh perspectives on addressing the issue of FGM. Following their increased interest in this issue, the emphasis on FGM has shifted to include women’s reproductive health rights and women’s human rights. 

Case study 

Somali has the highest rate of FGM in the world. In Somali, it is estimated that nearly 96% of young girls aged fifteen to twenty are at the risk of undergoing FGM (El-Bushra et al. 2004). Approximately 99% of women aged thirty to forty have already undergone FGM. This startling statistic implies that this practice is not ending any time soon in Somali. 

FGM has been defined as the act of partial or complete removal of the women genitalia. Often, girls suffer major health and psychological complications resulting from FGM (Wardere, 2016).The most immediate effects include bacterial infection and severe bleeding. Later in life, these girls experience infertility complications, increased risk of newborn deaths and recurrent infections (Jaeger et al. 2009). In Somali, girls are usually forced to abandon school after FGM because of health-related reasons or because they are perceived as being ready for marriage. 

Presently, stakeholders are struggling to bring these statistics down to zero. Despite the fact that the FGM practice is greatly entrenched in the Somali custom and culture, the government and various interest groups have started working on various projects to eradicate the practice. For instance, the Somali Women’s Democratic Organization has been formed to serve as the implementing agency appointed by the government to help abolish the practice (El-Bushra et al. 2004). 

FGM is normally performed by traditional scissors which leads to severe damages to the woman’s body (Jaeger et al. 2009). In response, the government is interested in eradicating the damage and dangers associated with advocating for safety measures like encouraging those who still practice FGM to perform it in hospitals (El-Bushra et al. 2004). The government has also supported an alternative method which involves pricking the clitoris to acquire a drop of blood (El-Bushra et al. 2004). The government hopes that this approach will eventually replace the currently more dangerous FGM procedure. However, it seems this strategy is not working as it had been hoped and the government has eventually banned this practice in all government hospitals. Recently, the government pioneered a campaign to completely eradicate the practice on religious and health grounds; this campaign insisted that the practice was detrimental to women’s health and the Quran does not support it. It was even argued that FGM would not guarantee virginity (Hernlund et al. 2007). 

Although the government’s policy regarding this issue was for it to be completely eradicated, the policy has never been endorsed as a law. In Somali, there is no law that specifically prohibits FGM. However, they only have provisions of the Penal Code that cover “hurt,” grievous hurt” and very grievous hurt” (El-Bushra et al. 2004). Though the government approved legislation that illegalizes FGM, there is evidence that Somali is enforcing this law. Somali remains the only country with the highest rate of FGM in the world. Somali is the first country across the globe that has failed to protect its women against this dangerous practice. 

Conclusion 

FGM is internationally perceived as an act that represents violence against women and is the most significant women’s issue across world societies (Wardere, 2016). This has been officially endorsed by various world governments and national and international bodies such as the United Nations, African Union, and the WHO. Though FGM is supposed to boost a woman’s desirability as a wife, its actual outcomes have disadvantaged women in precisely the domains where it is intended to protect and empower them: fertility and sexual relationships. Therefore, FGM has failed to achieve its intended outcomes and is now a harmful act rather than a protective undertaking. A high incidence rate implies that Somali is currently in a worse position about FGM. Somali has failed to protect its women from undergoing this procedure. 

References 

El-Bushra, J., Gardner, J., & Catholic Institute for International Relations. (2004).  Somalia - the untold story: The war through the eyes of Somali women . London: CIIR. 

Gruenbaum, E. (2000).  The female circumcision controversy: An anthropological perspective . Philadelphia: University of Pennsylvania Press. 

Hernlund, Y., Shell-Duncan, B., & Project Muse. (2007).  Transcultural bodies: Female genital cutting in a global context . New Brunswick, N.J: Rutgers University Press. 

Jaeger, F., Caflisch, M., & Hohlfeld, P. (January 01, 2009). Female genital mutilation and its prevention: a challenge for pediatricians.  European Journal of Pediatrics, 168,  1, 27-33. 

Pearce, A. J., & Bewley, S. (January 01, 2014). Medicalization of female genital mutilation. Harm reduction or unethical?.  Obstetrics, Gynaecology & Reproductive Medicine, 24,  1, 29-30. 

Reig, A. M., Siles, G. J., & Solano, R. C. (March 01, 2014). Attitudes towards female genital mutilation: an integrative review.  International Nursing Review, 61,  1, 25-34. 

Wardere, H. (2016).  Cut: One Woman's Fight Against FGM in Britain Today . Simon & Schuster UK