The
history of FGM is not well known, but the practice dated back at least 2000
years. It is known when or where the tradition of FGM originated from. Some
believe it was practised in ancient Egypt as a sign of distinction
amongst the aristocracy. Some believe it started during the slave trade when
black women entered ancient Arab societies. Some believe the practice developed
independently among ethnic groups in Sub Saharan Africa as part of entry into
womanhood.
The
Romans performed a technique involving slipping of rings through the labia
majora of female slaves to prevent them from becoming pregnant. The Scoptsi sect in Russia
performed FGM to ensure virginity. Historically FGM was practised by UK and US gynaecologist to cure women of
so called ‘female weaknesses’.
In
some parts of Africa it is valued as a rite of passage to womanhood (Kenya, Sierra
Leone, Zimbabwe,
Ghana and some parts of Nigeria).
Other
countries see this practice as a means of preserving a girl’s virginity (Sudan, Egypt,
Somalia and Ethiopia). In Sierra Leone
and Senegal
for example, female genital mutilation provides a social status and therefore a
critical component of female identity.
Alternatives to FGM
How
then can the above be done without cutting?
- In the Gambia
(Tolston – Wolof meaning breakthrough) involves an 18 months community
education programme that addresses hygiene, women health, human rights and
problem solving. Once again this involves whole communities.
- It is important to
tailor interventions very specifically to the communities in which FGM is
practised. Because it is an ancient and valued custom, practices are often
very specific to communities or ethnic groups.
- Older women should
always be included in discussing alternative rites of passage to womanhood
as they uphold old customs.
- Cutting girls is
illegal in most African countries but this practice still takes place in
the 21st Century. Any significant change to attitudes works
well if developed in partnership with the members of FGM practising
communities and not be perceived as a threat to a people’s culture.
Find
out what works well with specific communities rather than give orders