IS THE TABOO OF FEMALE SEXUALITY THE SOLE REASON FOR THE CONTINUATION OF FEMALE GENITAL MUTILATION IN EGYPT?

As the first conviction of FGM in the U.K. proves, female genital mutilation is a ‘harmful cultural practice’ that persists across the world. Egypt has one of the highest rates of FGM in the world. Based on a variety of different studies and questionnaires undertaken in doctors’ surgeries and hospitals across the country, three clear reasons are given for the continuation of the practice. These are the belief that it is decreed by Islam, that it is a tradition and to preserve young women’s chastity as it would reduce their sexual desire. The overarching theme of these justifications is the fear and control of female sexuality, given the teachings of modesty in the Qur’an and the importance of chastity in order to obtain a good marriage in Egyptian society. However, the Qur’an does not condone female genital mutilation or mention it. Additionally, the Qur’an promotes sexual fulfilment and positivity within the confines of marriage for both men and women which directly conflicts with the consequences of FGM. The importance of honour and the preservation of chastity in Egyptian society continues to prevail in modern Egyptian society, and medicalisation legitimises the practice among the educated elite. However, this work hopes to prove that certain interpretations of certain aspects of the Qur’an and the hadith and Sunnah have led to the need to control female sexuality, and these beliefs are intertwined with tradition and result in the continuation of female genital mutilation in Egypt.

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Genital Mutilation of Girls

Women s Health ◽

10.2217/17455057.3.4.475 ◽

2007 ◽

Vol 3 (4) ◽

pp. 475-485 ◽

Cited By ~ 4

Author(s):

Lars Almroth ◽

Susan Elmusharaf

Keyword(s):

Social Workers ◽

Health Risks ◽

Female Genital Mutilation ◽

Health Staff ◽

Limited Effect ◽

Traditional Practice ◽

Migration Patterns ◽

Genital Mutilation ◽

The World ◽

Female Genital

Female genital mutilation is a traditional practice affecting girls when their genitals are cut for social, cultural or other non-medical reasons. It is estimated that 3 million girls undergo the procedure every year, mainly in areas in Africa and Asia where it is traditionally practised, but owing to migration patterns, girls living in other parts of the world are also at risk. This article describes the practice of female genital mutilation in a changing world and outlines some aspects in relation to female genital mutilation in girls and women that health staff, teachers, social workers and others should pay attention to. Knowledge regarding complications is important for healthcare, but when complications have been used as arguments against the practice this has had limited effect. Information regarding health risks has to be integrated into culturally sensitive approaches based on human rights and improving the situation for girls and women in order to reach a point where genital mutilation of girls will be generally abandoned.

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The practice of female genital mutilation across the world: Data availability and approaches to measurement

Global Public Health ◽

10.1080/17441692.2019.1571091 ◽

2019 ◽

Vol 14 (8) ◽

pp. 1139-1152 ◽

Cited By ~ 8

Author(s):

Claudia Cappa ◽

Luk Van Baelen ◽

Els Leye

Keyword(s):

Female Genital Mutilation ◽

Data Availability ◽

World Data ◽

Genital Mutilation ◽

The World ◽

Female Genital

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Legal Impact of Female Genital Mutilation: Special Reference to Penal Laws and Human Rights Perspective in the Criminal Justice System of Sri Lanka

Antyajaa Indian Journal of Women and Social Change ◽

10.1177/2455632719880854 ◽

2019 ◽

Vol 4 (2) ◽

pp. 222-237

Author(s):

Aruni Wijayath

Keyword(s):

Human Rights ◽

Sri Lanka ◽

Female Genital Mutilation ◽

Cultural Practice ◽

World Health ◽

African Region ◽

Genital Mutilation ◽

Female Community ◽

Health Organization ◽

Female Genital

Female genital mutilation (FGM) is a ritual and religious and cultural practice among the Moor, Malay and Dawoodi Bohra ethnic communities in Sri Lanka. The process of FGM is ensconced from the general public in Sri Lanka; therefore, few pieces of research pertaining to the practice of FGM are available. A considerable number of international organizations profess that the percentage of FGM/cutting is zero in Sri Lanka through their reports, although newspaper articles and country reports disclose that FGM actually exists among the Muslim community in Sri Lanka. The knowledge regarding the process of FGM is in the backwater in Sri Lanka, even though a considerable number of feminism activists have created a platform to discuss the bad consequences emerging from this harmful practice. According to the World Health Organization (WHO), 30 countries of African Region, selected countries in the Middle East, and countries of Asian Region practice this custom among the female community in some ethnic and religious groups. Through this practice, the female community has not gained any advantage or benefit. The purpose of this research is to explore the municipal laws and human rights regarding FGM in the Sri Lankan context. Furthermore, international conventions which are ratified by Sri Lanka will be analysed in this manner. This research is mainly based on the normative method and retrieved Internet documentary analysis in a qualitative manner.

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Understanding the Experiences and Needs of Migrant Women Affected by Female Genital Mutilation Using Maternity Services in Australia

International Journal of Environmental Research and Public Health ◽

10.3390/ijerph17051491 ◽

2020 ◽

Vol 17 (5) ◽

pp. 1491

Author(s):

Sabera Turkmani ◽

Caroline Homer ◽

Angela Dawson

Keyword(s):

Cultural Values ◽

Maternity Care ◽

Female Genital Mutilation ◽

Quality Care ◽

Cultural Practice ◽

Care Providers ◽

Structured Interviews ◽

Maternity Services ◽

Genital Mutilation ◽

Female Genital

Female genital mutilation (FGM) is a cultural practice defined as the partial or total removal of the external female genitalia for non-therapeutic reasons. Changing patterns of migration in Australia and other high-income countries has meant that maternity care providers and health systems are caring for more pregnant women affected by this practice. The aim of the study was to identify strategies to inform culturally safe and quality woman-centred maternity care for women affected by FGM who have migrated to Australia. An Appreciative Inquiry approach was used to engage women with FGM. We conducted 23 semi-structured interviews and three focus group discussions. There were four themes identified: (1) appreciating the best in their experiences; (2) achieving their dreams; (3) planning together; and (4) acting, modifying, improving and sustaining. Women could articulate their health and cultural needs, but they were not engaged in all aspects of their maternity care or considered active partners. Partnering and involving women in the design and delivery of their maternity care would improve quality care. A conceptual model, underpinned by women’s cultural values and physical, emotional needs, is presented as a framework to guide maternity services.

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Female genital mutilation in children presenting to Australian paediatricians

Archives of Disease in Childhood ◽

10.1136/archdischild-2016-311540 ◽

2017 ◽

Vol 102 (6) ◽

pp. 509-515 ◽

Cited By ~ 14

Author(s):

Yvonne Zurynski ◽

Amy Phu ◽

Premala Sureshkumar ◽

Sarah Cherian ◽

Marie Deverell ◽

...

Keyword(s):

Child Health ◽

Child Protection ◽

Female Genital Mutilation ◽

Cultural Awareness ◽

Cultural Practice ◽

Type I ◽

Cross Sectional Survey ◽

Cross Sectional ◽

Genital Mutilation ◽

Female Genital

ObjectiveThe WHO reports that female genital mutilation/cutting (FGM/C) is an ancient cultural practice prevalent in many countries. FGM/C has been reported among women resident in Australia. Our paper provides the first description of FGM/C in Australian children.DesignCross-sectional survey conducted in April–June 2014.SettingPaediatricians and other child health specialists recruited through the Australian Paediatric Surveillance Unit were asked to report children aged <18 years with FGM/C seen in the last 5 years, and to provide data for demographics, FGM/C type, complications and referral for each case.ParticipantsOf 1311 eligible paediatricians/child health specialists, 1003 (76.5%) responded.ResultsTwenty-three (2.3%) respondents had seen 59 children with FGM/C and provided detailed data for 31. Most (89.7%) were identified during refugee screening and were born in Africa. Three (10.3%) were born in Australia: two had FGM/C in Australia and one in Indonesia. All parents were born overseas, mainly Africa (98.1%). Ten children had WHO FGM/C type I, five type II, five type III and six type IV. Complications in eight children included recurrent genitourinary infections, menstrual, sexual, fertility and psychological problems. Nineteen children (82.6%) were referred to obstetrics/gynaecology: 16 (69.9%) to social work and 13 (56.5%) to child protection.ConclusionsThis study confirms that FGM/C is seen in paediatric clinical practice within Australia. Paediatricians need cultural awareness, education and resources to help them identify children with FGM/C and/or at risk of FGM/C, to enable appropriate referral and counselling of children, families and communities to assist in the prevention of this practice.

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Female Genital Mutilation and Constructions of Masculinity in Twentieth Century Egypt

Al-Raida Journal ◽

10.32380/alrj.v0i0.375 ◽

1970 ◽

pp. 52-63

Author(s):

Amy J. Johnson ◽

Zachary D. Greene

Keyword(s):

Twentieth Century ◽

Female Genital Mutilation ◽

Female Sexuality ◽

Structure And Function ◽

Anecdotal Evidence ◽

Genital Mutilation ◽

And Function ◽

Educational Campaigns ◽

Female Genital

Masculinity in Egypt has traditionally been in part a function of control of female sexuality; Female Genital Mutilation (FGM) is one instance of this. Likewise notions of femininity have served to encourage FGM among women, as the practice can be interpreted in part as removing or reducing a portion of the female anatomy that is popularly considered more properly male in terms of both structure and function; this has been considered a necessary precondition for marriage. In recent years, as anti-FGM educational campaigns have become more common in Egypt, anecdotal evidence indicates there has been some shifting of these ideas, as educated men sometimes show a preference for “uncircumcised” girls as marriage partners, believing that they will be more sexually responsive.

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Potentials of Drama Therapy in Unmasking the Personae of Survivors of Female Genital Mutilation among the Kenyan Maasai

Journal of African Theatre, Film and Media Discourse ◽

10.33886/kujat.v1i1.123 ◽

2020 ◽

Vol 1 (1) ◽

pp. 5-34

Author(s):

Zippora Okoth ◽

John Mugubi

Keyword(s):

Female Genital Mutilation ◽

Personal Responsibility ◽

Role Playing ◽

Cultural Practice ◽

Drama Therapy ◽

Control Group ◽

Will To Power ◽

Power Theory ◽

Genital Mutilation ◽

Female Genital

Circumcision of females was and still remains a cultural practice in many African communities. While modernity and access to education has led to vilification of this tradition, the guardians and conservators of traditions who perceive not virtue but abomination in this revolution intrepidly use myths and falsehoods to sustain the tradition. Where that does not work, force is used. The Maasai are such a community where circumcision of women is still entrenched and highly esteemed. Some girls manage to escape but the effects of the harrowing escape remain. Subsequently, this study proceeds from the postulation that drama therapy is a useful tool not only to reach out to the survivors of any form of distress but also as an avenue for helping the victims cope while enhancing their selfexpression by obliterating the facade engendered by the trauma. Our contention is that as a tool for unlocking the voices of Female Genital Mutilation (FGM) survivors, drama therapy creates a safe and playful environment where the survivors are able to act out their anxieties, fears and mental conflicts and reclaim their true beings, dreams and positions in society. In this way, drama therapy provides a platform on which the stigma related to FGM emotions can be expelled. While using various drama therapy techniques such as story-telling, poetry, role playing, song and dance, this paper examines and establishes how drama therapy can be used as an effective tool in regaining the real persona of survivors of Female Genital Mutilation. The study employs Nietzsche’s Will to Power theory and Rogerian theory of self in interrogating the potentials of drama therapy. Nietzsche’s Will to Power theory has been used to explore underlying motives behind the survivors’ rebellion against Female Genital Mutilation whereas Rogerian theory of Self has been used in exploring the survivors’ perception of their world, perception of the concepts of freedom, choice and personal responsibility, particularly after surviving Female Genital Mutilation. The study utilizes control-group as its research design while engaging in-depth interviews, questionnaires, focus group discussions and participatory theatre to obtain data for analysis. The data collected was analysed both qualitatively and quantitatively.

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