The Effects of Female Genital Mutilation - Research Paper Example

Female Circumcision I. INTRODUCTION A. Statistic According to the World Health Organization’s statistics (Female genital mutilation 1), approximately 140 million women and girls globally are currently living with the effects of female circumcision (female genital mutilation or FGM); these are women and girls who have been directly or indirectly affected by FGM. Another statistic by WHO indicates that around 92 million girls aged 10 and above have been subjected to FGM (Female genital mutilation 1). To make matters worse, an additional 2 million girls are at risk of being circumcised every year. B. Why it is Important These statistics are very important because they show the prevalence of FGM worldwide; they reveal that the fight against FGM must be waged more fiercely because it is far from over. In Kenya, for example, 38% of women have been subjected to some kind of FGM; in some parts of the country (like Kisii) this figure rises to 97% (Wangila 27). C. Thesis Statement Female circumcision is a violation against women in African countries. II. BACKGROUND: DESCRIPTION OF PROCEDURE A. Removal of Genitals Female circumcision and the removal of female genitalia are thought to be almost 2,000 years old (Female genital mutilation: report of a WHO Technical Working Group, Geneva, 17-19 July 1995 103). In fact, some scholars speculate that it may even be older than Islam. Its exact beginnings have not been properly documented, but there is no dispute that it has been around for centuries. FGM basically involves the intentional alteration or causal of injury to parts of the female genitalia out of reasons that have no medical basis whatsoever. B. Muslims, Jewish, Christians and some Religious Sects In the Islamic world, female circumcision is less prevalent (compared to Africa) and is limited to certain communities that try to justify it by employing the Quran. Among Jews, it has only been documented as practiced by Ethiopian Jews (Falasha), but currently it is also limited among them (Gruenbaum 93). Currently, there are few (if any) known religious sects that advocate for female circumcision anywhere in the world. C. Types of FMC a) Only Clitoris Removed (Clitoridectomy) This is the total or semi-removal of the clitoris and, sometimes (but very rarely), only the skin that surrounds the clitoris (prepuce). b) Partially Removed (Excision; also sometimes referred to as Sunnah (traditional) circumcision in Arabic. This is the total or partial removal of the clitoris in addition to the labia minora: it is often done with or without interfering with the labia majora (Gruenbaum 21). c) Infibulation This involves the forceful reduction in size (or narrowing) of the vaginal opening by creating some kind of seal to cover it (Female genital mutilation 1). This seal is created by excising and adjusting the position of the outer, or inner, labia, with or without necessarily removing the clitoris. d) Self-explanatory Apart from these three procedures, there are others that are not usually classified as circumcision but also involve alteration or causal of injury to female genitalia. These include (but are not limited to) piercing, cauterizing, scraping, pricking and incising the genital area. D. Results a) Mental Effect (shock, trauma etc.) Female circumcision can leave a girl scarred for life. The procedure is often carried out without sedation and at young ages of 10 or even lower (Female genital mutilation: report of a WHO Technical Working Group, Geneva, 17-19 July 1995 117). Subjecting a 10 year old girl, for example, to this kind of practice can lead to trauma and shock which can take a long time to subside. This can in turn result in mental and emotional scars that may take ages to recover from. b) Health Effect (diseases, scars, infections etc.) The procedure involves damaging or removing natural and healthy tissues of the female genitalia, and as a result interferes with the normal functions of girls or womens bodies. Immediate consequences may include shock, tetanus, severe pain, urine retention, shock, open sores in the genital area and injury to surrounding genital tissue and hemorrhage. These are only immediate effects (Momoh 64). Long-term complications may include cysts, recurrent urinary tract and bladder infections, infertility, need for surgeries at a later age (to unseal the vaginal opening for childbirth and sexual intercourse for example) that also predispose women to other risks and a higher risk of maternal deaths as well as childbirth complications. III. REASONS FOR PROCEDURE A. Old Traditions a) Islamic Female circumcision among Muslims is 90% based on religion rather than tradition. For instance, those who practice it are often quick to quote the Sunnah (actions and words of Mohammed) by referring to some highly debatable and controversial sayings (Abusharaf 9). The first involves a conversation that was recorded between the Prophet and some women UmAlyyah (or Um Habibah), who performed circumcision (infibulation to be specific) on slaves. One woman is reported to have told Mohammed that she will continue with the practice until it is forbidden and Mohammed tells her to stop it, upon which he replied (in reference to one translation) that “it was allowed and even offered to teach her how to do it because it made the face more beautiful and pleased husbands” (Abusharaf 12). According to (Abusharaf 14), Mohammed is also said to have legitimized the practice in a discussion with Ansars wives in which he is alleged to have said that it can be done slightly since it is pleasant to husbands. Despite this, a large percentage of Muslims have stated that God created the clitoris with a purpose, and if he did not want it to be a part of the body then he would not have put it there in the first place. They also state that nowhere in the Quran is it mentioned that God approves the practice; neither is it mentioned anywhere that the clitoris should be removed. Apart from this, the Quran supports the idea of women pleasing their husbands, so by removing the clitoris (which is a pleasure organ) this cannot be realized ((Momoh 25). b) African According to Gruenbaum (16), in African societies, female circumcision is firmly rooted in cultural traditions, customs and beliefs. The basis is that just like men, women also need go through a rite of passage, and that is female circumcision. In addition to signifying the transition from a child to an adult, there are various reasons often cited whenever African communities that insist on the practice are questioned, and they are all centered on traditional and customary beliefs. B. Health Benefits In the modern world it is widely acknowledged that female circumcision has no health benefits, but to those who practice it, it comes with a number of “advantages”. These include (from a traditional or cultural perspective) the elimination of harmful genital odors and prevention of vaginal cancer (Wangila 39). a) Prevent HIV Societies that practice female circumcision on the basis of tradition and customs argue that practice reduces sexual arousal and hence sexual activity; as a consequence promiscuity is curbed and the probability of contracting HIV/AIDS is reduced substantially (Gruenbaum 32). IV. REASONS AGAINST PROCEDURE A. Mental Effects Female circumcision leaves girls and young women with mental and emotional scars which take a very long time to heal. Furthermore, the procedure may result in feelings of resentment for oneself and in other societies. For example, if a woman who was circumcised interacts with people from other places who do not believe in the practice, chances are high that she may feel odd, weird and ostracized (Gruenbaum 49). As a result of this, she may develop low self-esteem and confidence, which may prevent her from growing as an individual and gelling with other “normal” members of the society. B. Child Abuse a) Girls between 4-10 Girls between the ages of 4 and are basically child. In fact, anyone between those ages is a child, a minor, and subjecting a child to such treatment is inhuman and is tantamount to torture. Furthermore, the act is carried out without the consent and willingness of the girls. This is therefore child abuse of the highest degree and should be outlawed (Momoh 57). b) Lifetime Problems Other than the mental and emotional scars that may remain with one for an entire lifetime, medical complications may arise that may not be able to alleviate (Duncan & Hernlund 35). These include (but are not limited to) need for surgeries at a later age (to unseal the vaginal opening for childbirth and sexual intercourse for example) that also predispose women to other risks, infertility, recurrent urinary tract and bladder infections, a higher risk of maternal deaths as well as childbirth complications and cysts. V. DISCUSSION A. Personal Opinion I believe that female circumcision is predominantly a cultural issue. I mean, there is no mention in ANY religious text that female circumcision should be practiced; it is not given any validity by the Quran, the Bible, the torah and others. It has already been proven that in societies where female circumcision is prevalent, the motivation is strictly traditional/customary beliefs and practices. I therefore firmly believe that female circumcision is a violation against women in African countries; I believe that it is a violation of their rights as women and human beings. VI. CONCLUSION Female circumcision, female genital mutilation or any other practice that alters or causes injury to female genitalia is gross violation of girls’ and women’s rights. It therefore should be totally banned, outlawed and condemned in the strongest terms possible. It is sad and pathetic that in the 21st century such a practice is still inherent among some people and is considered acceptable by them. Works Cited Abusharaf, Rogaia Mustafa. Female circumcision: multicultural perspectives. Philadelphia: University of Pennsylvania Press, 2006. Print. Duncan, Bettina, and Ylva Hernlund. Female "circumcision" in Africa: culture, controversy, and change. Boulder: Lynne Rienner Publishers, 2000. Print. Female genital mutilation (2012). Retrieved October 30st 2012, from World Health Organization: http://www.who.int/mediacentre/factsheets/fs241/en/ Female genital mutilation: report of a WHO Technical Working Group, Geneva, 17-19 July 1995. Geneva: World Health Organization, 1996. Print. Gruenbaum, Ellen. The female circumcision controversy: an anthropological perspective. Philadelphia: University of Pennsylvania Press, 2001. Print. Momoh, Comfort. Female genital mutilation. Oxford: Radcliffe Pub., 2005. Print. Wangila, Mary Nyangweso. Female circumcision: the interplay of religion, culture, and gender in Kenya. Maryknoll, N.Y.: Orbis Books, 2007. Print. Read More