Female Circumcision in Africa Culture Controversy and Change
Female Circumcision in Africa: Culture, Controversy and Change Female circumcision is based in indigenous religious beliefs in which myths, rituals, rites and taboos play important parts. (Knudsen 1994: 192) Female circumcision, now commonly known as female genital mutilation (FGM), has been a very heated topic since 1976 after the declaration of the Womenfs Decade (Knudsen 1994: 2). Looking at female circumcision as a valuable element in African culture, this tradition is important to the people who practice it, as the procedure and accompanying rituals give the people their roots, their identity and their existence. gSociety does not exist in a vacuum; it is based on a culture that defines ways of life and gives meaning to identity.h Controversies arise concerning female circumcision, as most westerners argue that the motive underlying the rituals amounts to the subordination of women to men, and that the outcome of such practices is the suppression of womenfs sexuality, with grave medical consequences involving physical, sexual and psychological effects. Because female circumcision has been subjected to Euroamerican criticism and modernization programmes, including the banning of the practice, there have been changes to the rituals, such that in some societies that once embraced the practice, the cultural significance of female circumcision is being eroded. ... Perhaps after understanding the culture, controversy and changes involved in contemporary practices and debates of female circumcision, Africans can sieve out the essence of female circumcision and preserve that part of the practice that maintains social significance, while attempting to mitigate the harmful consequences. Female circumcision is a traditional ritual that prepares girls for womanhood. ... There are three main types of female circumcision (Appendix 1): clitoridectomy (Type I), excision (Type II), and infibulation (Type III). ... About 85% of all females who experience circumcision have either clitoridectomy or excision, and only 15% have infibulation. However, in certain countries like Sudan, Somalia, and Djibouti, 80 to 90% of all circumcision is infibulation (Toubia 1995: 11; Dorkenoo 1994: 32). Female circumcision is found mainly in the North and North Central Africa (DeMeo 1997: 7). It began somewhere in the eastern part of North Africa, prior to the dynastic period in Egypt (4000- 3500 B. ... ), and was spread by inhabitants of these regions following historically-recorded migratory pathways, mainly to the Sudan, the horn of Africa, and along the Sahel belt (Work 1997: 142; DeMeo 1997: 10; Olayinka 1987: 15; Dorkenoo: 33). At present, female circumcision is reportedly practiced in at least 26 African countries (appendix 2), among a few groups in Asia (Indonesia, Malaysia, Pakistan, India), and among some African immigrants in North and South America, Australia, and Europe (Toubia: 26). Estimates of the total number of females who had undergone circumcision in Africa range between 100 and 130 million, while the estimated number of girls or young women undergoing circumcision each year is two million . CULTURE: The reasons given by many Africans for this cultural practice may sound apparently illogical, ridiculous or amusing to outside observers and analysts. ... Tradition Female circumcision is a traditional practice that is inherited from our ancestors and it is passed down from generations to generations. ... (Walker 1993: 313-5) One of the main contributions of female circumcision to societies in which it is practiced, is the preservation of tradition. African tradition is the encyclopedia of Africa values, attitudes, history and ethical models (Mutisya 1996: 99). For many Africans, men and women alike, female circumcision is an important and deeply rooted cultural heritage, which preserves the pride and integrity of African societies. ... The celebration of the circumcision of females creates a spirit of togetherness, which enhances group morale and reinforces group social solidarity. ... Identity Identifying with onefs culture or with society is very important to most African families who wish their children to grow up as acceptable members of their society, with full social rights. (Olayinka 1987: 8) Female circumcision is beneficial to many womenfs psychological, social, and spiritual well being. ... It symbolizes the cleansing of elements of childish lifestyles in readiness for responsible adulthood, thus giving the female initiates the identity of an adult. ... These experiences of circumcision rituals reinforce the individualsf identity with their community and land, including the rights to be fully-fledged members of their society. Most importantly, the circumcision of females gives women the legitimacy of full female identity and authority. ... Most African women see female circumcision as an attainment of a more civilized and honorable identity; they do not see their involvement in the procedure in terms of human rights issues.