Reasons for Female Genital Cutting
Outlining the Motives for Practice and the Medical Debates
Aug 27, 2008
Western discourse on FGC has often been constructed in dualistic “us” versus “them” thinking. The “first world” becomes associated with modernity, science, civilization, and free women, while the “third world” becomes associated with tradition, superstition, barbarity, and oppressed women. Harmful, cultural practices are seen in opposition to Western culture, which is supposed to symbolize truth, science, and progress.
Challenging Assumptions
The common assumption that FGC is rooted and entrenched in “tradition” is not entirely accurate. Although the most common answer given by locals for the reason for its practice is “tradition,” different local understandings exist. The “deeply rooted tradition” assumption makes little sense in places where FGC has only recently been adopted and functions more like a fad (ex. the Sara in Southern Chad).
There is another assumption that Islam is associated with FGC; however, many Muslims do not practice FGC and there are many non-Muslims who do. The Koran says nothing about female “circumcision,” and its practice predates the arrival of Islam.
Western feminists frequently view FGC against the backdrop of patriarchy and female oppression; FGC becomes men’s way of controlling female sexuality. Fuambai Ahmadu, an insider into FGC, argues that African women are not the victims of patriarchy, and in Sierra Leone, FGC can be an empowering female initiation ritual.
Some African feminists have criticized Western feminists’ ideas of patriarchal oppression and the Western construction of African girls as “passive victims.” While FGC needs to be seen in the larger context of women’s unequal social and economic status, it is also important to understand how women are responsible for the practice and perpetuation of FGC.
Reasons for Practice
There are numerous reasons why FGC is practiced; different reasons reflect a variety of contexts and cultural views of women’s bodies and sexuality. Scholars have documented numerous themes (often interconnected) related to the meanings of FGC: tradition, control of female sexuality, enhanced fertility, purity (literal or symbolic), religion, marriageability, female gender identity, adult status, and ethnic identity.
Medical Debates
There is a history within “anti-FGM” literature of generalizing infibulation health risks with all forms of genital cutting. Part of the medical debate is the extent of harm (example debate, Mackie vs. Obermeyer).
The most common short-term health consequences of FGC are hemorrhaging, severe pain, infections (local and systemic), shock, keloids scars, tetanus, and potential death. Long-term consequences are more contested and possibly occur more with infibulation. The health problems are urine and menstrual blood retention, urinary tract and pelvic infections, infertility, dysmenorrhea, dermoid cysts, and neuroma. Obstetrical consequences (mostly reported with infibulation) are obstructed labor, excessive bleeding, tearing, and fistulae.
“Anti-FGM” literature often discusses how FGC interferes with female sexual behavior. However, FGC cannot simplistically be linked to female sexuality and pleasure. Among supporters and opponents of FGC, perceptions vary widely on whether a woman’s sexual pleasure is reduced or eliminated, or on the effects (if any) it has on her sexuality. Some African feminists have criticized Western feminists’ discourses on sexuality that overemphasize sexual pleasure and sexual oppression, while disregarding socioeconomic contexts.
Ethnocentrism
Some scholars criticize Western “anti-FGM” campaigns for ignoring “harmful” Western cultural practices: labiaplasty, male circumcision, and unnecessary intersex surgeries. Both African and Western scholars criticize Westerners’ ethnocentric perspectives and superior attitudes when studying FGC.
Ahmadu, Fuambai. “Rites and Wrongs: An Insider/Outsider Reflects on Power and Excision.” Female “Circumcision” in Africa: Culture, Controversy, and Change. Eds. Shell-Duncan and Hernlund. Boulder: Lynne Rienner Publishers, 2000.
Shell-Duncan, Bettina and Ylva Hernlund. “Introduction.” Female “Circumcision” in Africa: Culture, Controversy, and Change. Eds. Shell-Duncan and Hernlund. Boulder: Lynne Rienner Publishers, 2000.
