Working with Communities to end Female Genital Mutilation

Back to Basics

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 21^st 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.