What is FGM?
All procedures which involve the partial or total removal of the external genitalia or injury to the female genital organs whether for cultural or any other non-therapeutic reasons.
It reflects deep-rooted inequality between the sexes, and constitutes an extreme form of discrimination against women and girls.
The practice also violates their rights to health, security and physical integrity, their right to be free from torture and cruel, inhuman or degrading treatment, and their right to life when the procedure results in death. Female Genital Mutilation is a fundamental human rights issue with adverse health and social implications… (it) violates the rights of girls and women to bodily integrity and results in perpetuating gender inequality.
Types of FGM
1. Clitoridectomy: removal of the clitoral hood with or without the removal of the clitoris.
2. Excision removal of the clitoris and partial or total removal of the vaginal lips.
3. Infibulation: removal of the clitoris, vaginal lips and the stitching of the vagina, leaving a 1-2cm opening for blood and urine.
4. Unclassified:piercing the clitoris, cauterisation, cutting the vagina, inserting corrosive substances
Who is at risk?
• 2 million girls around the world every year are mutilated
• Mainly African and Middle Eastern countries and alarmingly now in the immigrant population of Europe, America and Australia
• More than 125 million girls and women alive today have been cut in the 29 countries in Africa and Middle East where FGM is concentrated
• Any girl is at risk – usually between 4-14
• The age at which FGM is performed varies – it depends on the ethnic group and geographical location.
• Can be during infancy – from a few days old
• During childhood – 4-10 years
• At the onset of Puberty
• At marriage
• During 1st pregnancy
Why is FGM carried out?
The reasons vary from community to community and are very complex: Neither the Bible, the Qu’ran nor any other religious book make any reference to FGM and it has been condemned by all religious leaders; thus,
• Religion is NOT a basis for FGM
• Cultural identity – A tribal initiation into adulthood.
• Gender Identity – Moving from girl to woman – enhancing femininity.
• Sexual control – believed to reduce the woman’s desire for sex and therefore the possibility of sex outside marriage.
• Hygiene/cleanliness – unmutilated women are regarded as unclean and not allowed to handle food or water.
• The clitoris regarded as dirty and unsightly – if a clitoris touches a man’s penis, then the penis will fall off!
Health Consequences
Immediate/Short term
• Haemorrhage
• Severe pain & shock (a sudden drop in blood flow through the body.)
• Urine retention
• Infection including tetanus & HIV
• Injury to adjacent tissue
• Fracture or dislocation to limbs as a result of restraint
Long-Term
• Difficulty with passing urine & chronic urinary tract infections which can lead to renal problems or renal failure
• Difficulties with menstruation
• Acute & chronic pelvic infections which can lead to infertility
• Sexual dysfunction/Psychological/Flashbacks
• Complications during pregnancy
• Chronic scar formations
• An increased risk of childbirth complications and newborn deaths;
• The need for later surgeries. For example, the FGM procedure that seals or narrows a vaginal opening (type 3 above) needs to be cut open later to allow for sexual intercourse and childbirth. Sometimes it is stitched again several times, including after childbirth, hence the woman goes through repeated opening and closing procedures, further increasing and repeated both immediate and long-term risks.
Attitudes and Beliefs:
• The practice among some groups in Ghana appears to have few spiritual roots.
• It is not perpetuated by religion, but rather by traditional tribal beliefs.
• Some believe it leads to cleanliness and fidelity of the woman.
• Others believe it will increase fertility and prevent the death of first-born babies.
• It is also seen as a way to suppress a woman’s sexual desires and make her less promiscuous.
• Other common beliefs are that children born to uncircumcised women are stubborn and troublesome and more likely to be blinded or otherwise damaged if the mother’s clitoris touches them during birth.
• In some areas the presence of a clitoris in women suggests she is a man and must be buried in men’s clothing and the funeral performed as a man’s when she dies.
• Uncircumcised women are regarded by some as unclean, less attractive and less desirable for marriage.
• Social or peer pressure is also cited as a primary reason that some undergo this procedure. Soothsayers in Animist religions often condone the practice.
Legal Status:
In 1989, the head of the Government of Ghana, President Rawlings, issued a formal declaration against FGM/FGC and other harmful traditional practices.
Article 39 of Ghana’s constitution provides in part that traditional practices that are injurious to a person’s health and well-being are abolished. In 1994, Parliament amended the Criminal Code of 1960 to include the offense of FGM/FGC. This Act inserted Section 69A that states:
• "(1) Whoever excises, infibulates or otherwise mutilates the whole or any part of the labia minora, labia majora and the clitoris of another person commits an offense and shall be guilty of a second degree felony and liable on conviction to imprisonment of not less than three years.
• For the purposes of this section 'excise' means to remove the prepuce, the clitoris and all or part of the labia minora; 'infibulate' includes excision (Type II) and the additional removal of the labia majora."
Protection:
• The law in Ghana protects an unwilling woman or girl against the practice, but there is little real protection to turn to in many rural areas.
• All levels of government have come out strongly against this practice. Advocacy groups work to eradicate it.
• There is a history of enforcement against those who practice or threaten to practice FGM/FGC.
• There are indigenous NGOs and watchdog committees throughout the country who are prepared to intervene and have stopped practitioners by going to the police when necessary.
• However, their reach does not extend to many remote communities.
• The police are willing to and have cooperated to stop this practice from happening, but the ability of police to respond to remote communities in a timely or effective manner is severely limited.
Source:RHPU/BAR
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