Female Genital Mutilation

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An oppression of women and violation of human rights: Female Genital Mutilation Hillary Grace M. Verona University of Santo Tomas

Academic Writing Sir Earl Cliff L. Natividad November 27, 2015

2 I want you to think of a young girl; she gracefully walks on an avenue with a stature of a queen. The golden sun is beaming on her and the wind is blowing her hair with a great stress on its curls. She walks down the hill only to see an old, seemingly desolated shelter. She found herself standing in front of its doorway and had a momentarily look on the pavement she took. From the moment she decided to open the door, she felt abandoned, not by anyone, but herself. She took meager steps on the entryway and there she saw a dim-lighted room with traces of hesitation and no relief. As she entered the room and lay her back on the perfectly-weaved cloth, a man appeared before her and tied her, leaving no room for escape. The man lifted her skirt as well as a blade where she saw her feared reflection and the man, without any further actions, did the operation. As the night creeps, cries of innocence echoes in the stars. After a few breaths, she regained her strength and decided to leave and with the last glimpse on the door she made her exit through, she whispered to herself, ‘I am now a woman.’ Dawn to dusk, millions of women are experiencing such practice from different parts of the world. This is the truth behind the cultural practice known as Female Genital Mutilation (FGM). In layman’s terms, FGM comprises all procedures that involve partial or total removal of the external female genitalia, or other injury to the female genital organs for non-medical reasons. This practice is on point, culturally right; on a serious note, it is undeniably a violation of human rights specifically that of women. This is beyond doubt an oppression of women. By its nature of being an underground practice, how could that be ever right and necessary? Dismaying as it seems, it has been supported by most patriarchal societies since this is, in all sense, favorable to them. They highly prop up the reason that this practice is a concern of control over the life of women. Injustice prevailing, I strongly condemn this cultural practice.

3 Gruenbaum and Gordon’s study (as cited in Ahan, 2012), said that, beyond culture, FGM can be considered medically harmful to women, by causing complications such as infertility, widespread infection and a venue for other disease propagation, like HIV-Aid. If you were to witness the actual deed, then you

would

see

unsanitary conditions which

obviously go with

unclean

instruments. For every girl in succession, these instruments are rarely clean therefore promoting viral infections. And for a record, this is done without anesthesia. Who could bare the flaming pain? Just know the feeling of being torn and cut into half – merciless, that is how it feels. This is awfully barbaric and inhumane. How would I ever agree to its terms? According to Elsayed, Elamin, and Sulaiman (2011), FGM is a senseless practice which provides no direct benefit with whom it is performed and all it does is to inflict harm to little girls (primary victims). This is done without consent resulting to a violation of medical ethics. Reasons of not condemning such practice rooted from its tradition. One reason is that, this FGM can make a woman feminine. It is an important ritual and part of the initiation of girls into womanhood (Nyangweso, 2014). Africans believe that girls who are not subjected to FGM will not be able to marry which directly humiliate the family. Another reason is that FGM is used by men as tool to exercise power and control over women (Hosken, 1993). If this is the case, then I assume that men really see female sexuality as a-must-handle but I don’t think they need to go overboard in which they need to violate a woman for the sake of fidelity; they could exercise their power over women through different ways but this FGM is just too cruel. Salmon (1997) argues that FGM is just a way to show the inequality of men and women. Women have been very passive to this certain cultural practice since they view this practice as necessary in line with their culture. But, they missed to

4 acknowledge the possible psychological effect of undergoing FGM. Among the majority of girls and women, however, the psychological effects of FGM are often subtle and are buried in layers of denial and acceptance of social norms (Toubia, 1994). Girls who accept the pain of being circumcised view this practice as a way of social acceptance. This is their way of showing their belongingness. Not just because it is cultural, it is legal, and at all means, ethical. If it is said to be that FGM is a violation of human rights, then what sections of human rights does it illicitly defy? FGM violates women's and children's human rights, including their rights to health, to be free from violence, to life and physical integrity, to nondiscrimination, and to be free from cruel, inhuman, and degrading treatment (https://www.hrw.org). This practice is being exercised for many years rooting from the Egyptian times. Of the numerous cases related to FGM, roughly 20% died due to direct execution of the practice. For those who were able to survive, they are to live a life with too much pain and lifelong complications. I chose this topic because I could relate to it not that I’m a victim of it but because, just like them, I’m a woman. Just the thought that girls of my age have been experiencing such infuriating practice is enough to trouble the remaining sanity in me. I’ve been seeing the world as black and white hence I’ve been missing much of what’s within. I understand that this is a matter of a culture and it is indeed important to uphold the tradition but we must not forget to deem different approach once they meddle with our rights. This world is grieving in search for justice. What could we do for these women? How do we help cease this practice? The truth is right before our eyes but we still choose to be blind.

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References: Ahan, F. R. (2012). Theories on Female Genital Mutilation. Retrieved from http://www.academia.edu/3277459/Theories_on_Female_Genital_Mutilation Elamin, R., Elsayed, D. E., & Sulaiman, S. (2011). Female Genital Mutilation. Sudanese Journal of Public Health, 6(2), 63. Retrieved from http://www.sjph.net.sd/files/Vol6N2/Brief%20Communications1.pdf Hosken, F. (1993). The Hosken Report: Genital and Sexual Mutilation of Females. Retrieved from http://www.middle-east-info.org/league/somalia/hosken.pdf Nyangweso, M. (2014). Female Genital Cutting in Industrialized Countries: Mutilation or Cultural Tradition? Santa Barbara, California: ABC-CLIO, LLC. Salmon, M. H. (1997). Ethical considerations in anthropology and archaeology, or relativism and justice for all. Anthropology Research, 53, 47-63. Retrieved from http://employees.oneonta.edu/walkerr/Issues/salmonskinner.pdf Toubia, N. (1994). Female Circumcision as a Public Health Issue. The New England Journal of Medicine, 331(11), 712-716. doi: 10.1056/NEJM199409153311106