The Modern Practice of Female Genital Mutilation

The Modern Practice of Female Genital Mutilation (FGM): and the Practice’s Religious/Cultural Existence Allison Brown Middle Eastern Religions 12 September, 2020 Dr. Ward “A cultural traditional” 1, both religiously and culturally contested, but undeniably dangerous, F.G.M. or Female Genital Mutilation continues to be an immeasurable global health concern with “ … the exact number … who have undergone FGM/C remains unknown, at least 200 million girls and women in 30 countries are subjected to the pra2ct .T ichei”s statistic from UNICEF shows that FGM is a global problem, however, the highest records of known incidents belong to African and Middle Eastern Countries. FGM’s religious and cultural roots have been a point of controversy, especially in recent years with more governments, religious leaders, and non-governmental organizations creating policies or movements in their respective states. To understand both the religious and cultural basis behind FGM, it is first essential to examine what exactly FGM is, where it is practiced today to discuss its potential religious or cultural modern existence. The World Health Organization defines FGM as, “a traditional, harmful practice that involves the partial or total removal of external female genitalia ... for non-medical re3a.sons” Coined female circumcision in some cultures and domains, it is important again to again note that FGM has no health benefits and is not the female equivalent of circumcision either medically or ritually. FGM is classified with four different categories; ranging from minimal, external procedures, to full infibulation. Additionally, the European Journal of Reproductive Health Care states “... [FGM is] most often practiced on young girls without consent … [therefore it] violates a person's rights to health and physical integrity … and the right to life when the procedure results in dea4t.hT”ime and time again from medical stud5ieasnd research from impacted governments, FGM has been shown as a dangerous practice with no medical benefits. FGM is typically assumed by many as an “African or Middle Eastern problem”, which statistically has some value, but FGM practices are not limited to these regions and over the past two decades have seen in an increase both in Asian countries and more prevalence in Western countries as refugees continue to seek sanctuary. Data compiled by UNICEF (updated February 2020) lists states with prevalence percentages over 70% among documented (by government 1 health systems) or self-reported cases in girls/women (estimated by UNICEF these percentages are expressed by thirty-eight percent or less of the populations): “Burkina Faso (76%, 2010), Djibouti (94%, 2012), Egypt (87%, 2015), Eritrea (83%, 2010), Gambia (76%, 2018), Guinea (95%, 2018), Mali (89%, 2018), Sierra Leone (86%, 2017), Somalia (98%, 2006), Sudan (87%, 2014)” 6. Countries such as Chad, Mauritania, Iraq, Senegal, and Yemen fall in the next category between the range of 14% to 67% prevalence.. However, formal declarations from the Islamic Research Council and other religious groups impact some Islamic countries and may explain why the following states have had no officially reported data since 2007-2011: “Saudi Arabia, Algeria, Bahrain, Comoros, Jordan, Kuwait, Lebanon, Libya, Oman, Qatar, Syria, Tunisia, and Turkey” 7. Because of the lack of comprehensive and verified numbers from these countries, it can be projected that FGM occurs within the second category of prevalence mentioned above or less. Therefore, FGM is mainly practiced in these Northern African and Middle Eastern countries, again with the exception of outside refugee populations. An association that many are quick to make with the previous information, based on geography and state practiced religions, is that FGM is an Islamic issue. Examining FGM’s appearance in religious texts it is entirely missing from the Qu’ran. Furthermore, which some scholars note that “ceremonial cutting” pre-dates Islam i8t.se Nlfevertheless, Rouzi argues “Muslim religious authorities agree thaaltl types of mutilations are condemned and sinful. This applies in particular to FGM, which is considered a harmful traditional ritual and is clearly forbidden in Islam”9. This view of FGM using the text of the Qu’ran alone is the main reason that many Islamic groups that denounce the practice of FGM. However, some religious convention exists with Typ1e0 o Iaf FGM, a minimal, external variation of FGM which has been characterized as the “Sunnah cut”. This form of FGM is practiced by the Sunnah with their religious notions that“ [they must live] in accordance with the 1 specific words, habits, practices, and silent approvals of the Prophet Moha1m .me Thdis ” notion of the 1a form of FGM is derived from two different excerpts of Hadiths. The first from Ahmad Ibn Hanbal (5:75) states, “Circumcision is a law for men and a preservation of honor for women” 2 12 . The idea of FGM being a “female-circumcision” has been discredited due to it’s invasive and harmful procedures, unlike male-circumcision. However, the implications of FGM being the “preservation of honor for women” persists in many communities where FGM is practiced today. Women who do not undergo the cut are often displaced from their communities and even may be 13 Tshe second mention of FGM the victims of acts of FGM-related aggression for their decisi o .n in a Hadith is from Sunan Abu Dawud (41:5251), “A woman used to perform circumcision in Medina. The Prophet (peace be upon him) said to her: Do nsoetve cu retly as that is better for a woman and more desirable for a husba1n4.dT”his portion of the Hadith is why the Sunnah population suggests and is more likely to carry out less invasive cuts on women who have FGM practiced on them. This Hadith also has led to the cultural implications of men expecting women to have undergone FGM for their married life, which again can cause contention for women who have not undergone the cut in their communities. A trend can be seen with the Islamic religion and FGM in most practicing countries with high rates of prevalence, however, Muslim women alone are not the only groups with rates of FGM. Looking at Ethiopia as an example, “ [in Ethopia] FGM is prevalent in 92% of Muslim women and with a lower prevalence in other religions; 65.8% Protestants, 58.2% Catholics, and 55% Traditional Religions1”5. Most women who are Muslim have undergone FGM, however, so have many women who are not of the Islamic following. This again points to FGM pre-dating Islam and that FGM is more culturally prevalent than religiously so. Therefore, it can be concluded. That although some Sunnah and other Muslim groups may practice FGM (backed by Hadiths, minimally-invasive cuts only) it can be stated that FGM is not an Islamic requirement or publically enforced by Muslim governments. FGM is a cultural practice, albeit a harmful one, that is ingrained in different communities (Islamic or not) and continues to shape the way women live. Most Middle Eastern and Northern African countries with a high prevalence of FGM have outlawed the practice, and attitudes towards FGM are slowly, but continuing to change in impacted regions. FGM’s modern existence, unbacked by most Islamic groups and governments, is diminishing and offers the opportunity for other traditions to develop in communities to celebrate women in place of female genital mutilation. 3