Decolonising FGM
Trigger Warning: This article discusses forms of trauma, including intergenerational trauma, sexual/physical assault, and mental health
Female Genital Mutilation/Cutting (FGM/C) is a deeply seated cultural practice and is currently thought to be performed in 28 countries worldwide. It involves the forcible removal of the external genitalia of female presenting people, ranging in severity and expectation between both families and cultures. The topic as a whole contains a lot of nuance, as does the practice: from a small cut in the hood of the clitoris to its complete excision with the labia minora and majora. In the most severe cases, (known as type 3, infibulation) the wound may be sewn closed so that the vaginal/genital area is completely sealed, leaving a hole about the size of a matchstick. This creates impacts throughout a person’s life; physically there can be life-long pain and constant risk of infection, along with complications arising from sex and childbirth. Girls often have to be ‘opened up’ on their wedding nights, providing surety of virginity to the husband. Emotionally, the trauma is continuous for those that go through the process, but many continue the cycle either because it is what is expected in their community or, because a common response is to normalise trauma, it becomes viewed as the right thing to do.
The cultural reasoning behind FGM is essentially the initiation into womanhood. Following reasons also include preparation for the pain of childbirth, increasing marriageability and modesty, and the reduction of female pleasure during sex and therefore prevention of adultery. There is discussion as to its promotion in regards to religious theology, but there is no religious text that actually advocates or allows for such action. However, in many cases it is so normalised that the reasons are not even considered; it’s simply ‘just done’ and can be culturally comparable to getting your ears pierced. This brings forward the next piece of nuance regarding FGM: age. Girls are cut at different ages up to the age of 15, and often not told what is going to happen to them. Many communities see it as a celebration, and the female relatives gather to help – aiding the confusion and resulting trauma. This means it can be difficult to determine comprehension, and is where the universality of human rights can get complicated.
We live in an ever increasingly diverse society that sees continual migration of groups and cultures, and therefore a need for their political representation and recognition. ‘Multicultural’ or ‘cultural pluralism’ policies allow for various cultural norms while also addressing issues that affect all members of the community. Here, there can be special ‘cultural rights’ brought into law that represent specific cultural differences or exemptions. This is different from bifurcationist options which allow cultural traditions to be practised privately but still require minority groups to assimilate in public. Although cultural relativism is widely accepted, there are varying beliefs as to the extent to which they should be held and how this affects cultural autonomy. The philosopher James Rachels argues that cultural relativism is a flawed notion, that doesn’t allow for the development of criticality and morality. However, this can be a fairly westernised and colonial view that doesn’t address the value of culture and brings into question how morality is founded on cultural belief. Cultural relativism applied to feminism could equally give women the protection of the universality of human rights whilst also protecting the power of autonomy over their own bodies.
The social model by Kukathas (in relation to cultural relativism) argues for minority groups to determine their own norms without state intervention, and the right of people to join or partake in any cultural associations they wish as long as they are willing. However, this model is also problematic as it assumes that there is no forcible presence on an individual – through oppression, indoctrination or stigma and fear. The key word also, is ‘willing’. To be willing to undergo a procedure such as FGM/C, there needs to be a certain level of measurable comprehension, which is hard to determine among minors and the age at which they are seen as adults varies between cultures. It can be argued, therefore, that the issue of FGM/C needs to be separated between FGM/C performed on unconsenting minors and willing adults. However, there still remains the immeasurable subjectivity that comes with cultural identity and conditioning, and the resulting fear of stigma or exile that often prevents people from speaking out.
Here we experience yet another approach of significance, one of anthropological versus philosophical. Feminism of colour argues that where western feminists view cultural practises such as purdah or polygamy as oppressive, they are treated as acts in isolation of their culture and not according to relative moral norms. In westernised society the idea of dieting is not only a normal, everyday occurrence, but a capitalised one. In the Global South conscious starving of oneself would be seen just as morally questionable as westernised society views the other cultural norms discussed. Moreover, addressing FGM/C from a western position tends to be rooted in colonial views on/approach to morality. Only a few days ago, a study was published by FORWARD (Foundation for Women’s Health Research and Development) and the University of Huddersfield exploring the problems that are arising as a result of the special status awarded to FGM/C by the UK governemnt since 2014. Whilst there has been a commitment to child safeguarding, the implementation of policies has been heavy handed, not culturally sensitive, and racist. This leads to a disconnection and alienation of communities through colonial impositions, no matter how well intentioned.
There have however been successful mitigation attempts. Sarah Tenoi is a project manager for Safe Kenya and advocate for ending FGM/C in her community. They approach this by spreading education through Maasai songs, embedded with informative messages regarding the dangers of FGM/C and further discussion with all members of the community. Including all members in these discussions is particularly important as it not only challenges the stigma and silence that surrounds the topic but it also disrupts the patriarchal element of these continuing cycles, as men are included in the discussions and pass on and encourage the spread of the discourse that uncut girls are still marriable. The project also suggests an alternative to FGM/C, developed directly with members of the community. It still involves a ceremony, but instead the girl has her head shaved and milk poured on her thighs. After, they are given a bracelet and wear the traditional headdress that signifies the transition from girl to woman. In the first five years of the project running, they managed to reduce the number of girls being cut by 30% in their communities and encouraged consequent replications in other communities that have also proved successful.
This latter example is a perfect show of how decolonial approaches to cultural change are needed to be sourced from within communities, with no threat to the traditional practises of these cultures. Education is at the forefront of the resolution to FGM/C, but equally cannot be one imposed by those outside of these communities who do not have a right to enforce an opinion on these practises.
