scholarly journals Mali: FGC excisors persist despite entreaties

2000 ◽  
Author(s):  

About 94 percent of Malian women aged 15–49 have experienced female genital cutting (FGC). In Mali, FGC is associated with serious gynecological and obstetric complications. In 1998, the National Center of Scientific and Technological Research of the Mali Ministry of Secondary and Higher Education and Scientific Research conducted an evaluation of programs to eradicate FGC. The study assessed the work of three national nongovernmental organizations working in Bamako and five regions of Mali. These NGOs had attempted to persuade traditional practitioners of FGC (“excisors”) to abandon the practice. All three NGOs employed outreach workers to educate excisors and community members on the adverse effects of FGC on women’s health. Two NGOs developed income-generation schemes to provide the excisors with alternate revenues. One NGO sought to train excisors to advocate discontinuation of FGC. As this brief concludes, programs to persuade traditional practitioners to discontinue the practice of female genital FGC are ineffective, and interventions must address the demand for FGC rather than focusing on the supply.

2017 ◽  
Vol 25 (2) ◽  
pp. 154-167 ◽  
Author(s):  
Malin Jordal ◽  
Gabriele Griffin

The migratory flows of recent decades that have exercised Europe as a socio-political and economic entity have produced extensive responses and interventions from European gender scholars. One relatively recent phenomenon in this context is the question of reparative surgical interventions, specifically clitoral reconstruction, in cases where women who have migrated to Europe have experienced female genital cutting. Clitoral reconstruction, which this article begins to explore, is recent in part because the related surgery was only established in the 1990s and is to date only practised in a few European countries, and in part because the research with women who ask for and have undergone such surgery has also only recently begun. This article is therefore an initial attempt to map some of the related terrain and to suggest further work that needs to be done in this increasingly important area.


BMJ Open ◽  
2019 ◽  
Vol 9 (4) ◽  
pp. e025078 ◽  
Author(s):  
Abdul Rashid ◽  
Yufu Iguchi

ObjectiveThis study aimed to understand the reasons for the practice by the Muslim community, traditional practitioners and the views of religious scholars as well as the medicalisation trend of the practice of female genital cutting (FGC).DesignThis is a mixed-method (qualitative and quantitative) study. A questionnaire was created and used by three trained research assistants for the quantitative component of the study. The qualitative component of the study included in-depth interviews and focus group interviews.SettingThis study was conducted in rural areas of two states in the Northern Peninsular Malaysia.ParticipantsDue to the sensitive nature of the study, the study sample was chosen using a snowball sampling method. Two of the three Northern states Mufti’s approached consented to participate in the study.ResultsQuantitative: There were 605 participants, most had undergone FGC (99.3%), were in the opinion FGC is compulsory in Islam (87.6%) and wanted FGC to continue (99.3%). Older respondents had FGC conducted by traditional midwives (X2=59.13, p<0.001) and younger age groups preferred medical doctors (X2=32.96, p<0.001) and would permit doctors (X2=29.17, p<0.001) to conduct FGC on their children. These findings suggest a medicalisation trend. Regression analysis showed the odds of FGC conducted by traditional midwives and nurses and trained midwives compared with medical doctors was 1.07 (1.05; 1.09) and 1.04 (1.01; 1.06), respectively. For every 1-year decrease in age, the odds of participants deciding medical doctors should perform FGC as compared with traditional midwives increase by 1.61.Qualitative: Focus group discussions showed most believed that FGC is compulsory in Islam but most traditional practitioners and the Mufti’s stated that FGC is not compulsory in Islam.ConclusionAlmost everyone in the community believed FGC is compulsory in Islam and wanted the practice to continue, whereas the traditional practitioners and more importantly the Mufti’s, who are responsible in issuing religious edicts, say it is not a religious requirement.


2018 ◽  
Vol 25 (12) ◽  
pp. 1917-1929 ◽  
Author(s):  
Nimmi Parikh ◽  
Yvonne Saruchera ◽  
Lih-Mei Liao

This qualitative study aimed to explore the psychological effects of female genital cutting in the United Kingdom within a systemic psychological framework. Semi-structured interviews were carried out with 13 women who had experienced female genital cutting. Four key themes emerged from thematic analysis of the data: (1) wholeness contested, (2) sexuality milestones and female genital cutting awareness, (3) salvaging family relationships and (4) for our own good. Findings highlight the importance of recognising the relational nature of how women perceive the psychological effects of female genital cutting and how these reactions are negotiated in their social sphere.


2006 ◽  
Vol 39 (2) ◽  
pp. 16
Author(s):  
NAWAL M. NOUR

Author(s):  
Sonya S. Brady ◽  
Jennifer J. Connor ◽  
Nicole Chaisson ◽  
Fatima Sharif Mohamed ◽  
Beatrice “Bean” E. Robinson

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