Female Genital Mutilation

Author

Institution

Introduction

Different societies have been under the guidance of different set of laws and culture. It is worth noting that these rules and regulations have been determined by the time period or rather the era in which the society lived. This underlines the fact that different generations operated under different set of rules and had different cultural practices as well. This is in line with the dynamic nature of societies coupled with the demands of the particular time periods. Needless to say, some practices have eventually been relegated to the periphery thanks to their evaluation as draconian, retrogressive and as of being of no use to the human society. While various practices have been dropped by different societies on these grounds, none seems more controversial than female circumcision, or rather female genital mutilation. Debates pertaining to female genital mutilation have been relatively recent. Little was said about the practice in Africa while little was known about the same in the Western countries until the second half of the 20th century. Medical practitioners and activists from Africa brought the attention of international organizations to the health consequences of the practice in the 50s and 60s (Lockhat, 2004). Still, no formal statement of policy was made pertaining to the same was made until 1979, when a seminar arranged for by WHO in Khartoum to examine the conventional practices that affect the health of children and women recommended that governments strive to get rid of the practice (Lockhat, 2004).

Thesis Statement: While there may be differing opinions pertaining to the issue, it is evident that the practice comes with immense negative health consequences on the health of women and children in which case it should not be allowed to continue.

Currently, female genital mutilation is practiced in around 28 countries especially in Africa. While not required by any religion, the practice takes place among animists, Christians and Muslims, as well as one Jewish sect. underlining the prevalence of the practice is the fact that in Cote d’Ivoire, Egypt, Central African Republic, Sudan, Mali and Eritrea, between 43% and 97% of women in reproductive age have undergone it. Of course, there are variations in prevalence of the practice across the varied ethnic groups (Lockhat, 2004). For instance, in Mali where the proportion of women that has gone through the practice stands at 94%, the Tamachek community has a prevalence rate of only 17%. Nevertheless, the negative health consequences of the practice cannot be understated (Lockhat, 2004).

First, the practice jeopardizes the health and livelihood of women. Scholars have noted that FGM has a role to play in the increase in the transmission of human immunodeficiency virus (HIV), especially considering that a single surgical instrument is used to carry out multiple operations (Skaine, 2005). On the same note, women undergoing such practices have often died from intense bleeding, not to mention complications such as urine retention, severe pain, hemorrhage, ulceration in the genital region, as well as injuries to the adjacent tissue.

In addition, FGM compromises the fundamental goal of human society, which revolves around the preservation of the human race. This is especially considering its effects on the reproductive system of women, especially with regard to the long-term consequences (Skaine, 2005). These include abscesses, cysts, destruction of the urethra leading to urinary incontinence, sexual dysfunction, painful sexual intercourse (Dyspareunia), not to mention difficulties in childbirth (Skaine, 2005). It has been well acknowledged that women who have gone through the practice often have complicated deliveries in caesarian section, with high prevalence of inpatient prenatal death, infant resuscitation, episiotomy, postpartum hemorrhage and extended maternal hospital stay (Toubia & Rahman, 2000).

Moreover, female genital mutilation comes as a violation of the rights of women and girls (Karanja, 2003). It is well understood that human being have certain inalienable rights that are not only guaranteed to them, but also cannot be justifiably violated. Indeed, there arguably exists no other more fundamental right for civilized human beings that the right to the integrity to their bodies. It is worth noting that a large number of women that undergo female genital mutilation are way too young to make decisions pertaining to their bodies or even give their informed consent (Karanja, 2003). In fact, most of them do not have a choice as they would be subjected to social stigma if they choose to remain uncut. In the long-term, women endure feelings of depression, anxiety and a sense of incompleteness (Skaine, 2005). Indeed, the practice is essentially a form of violence meted against women, and comes off as an expression of patriarchal oppression.

On the same note, female genital mutilation involves the amputation of the sensitive tissues in a woman’s vagina including the clitoris, which can lower the woman’s capacity to experience sexual pleasure (Karanja, 2003). Scholars note that infibulated women may find it painful to consummate their marriages thanks to the small vaginal opening, as well as the lack of flexibility in the scar tissue forming it. Indeed, bleeding and tearing up are common, with a high possibility that the infibulations scar will be cut open to enable penetration (Toubia & Rahman, 2000). This is often extremely painful for the women, not to mention the high likelihood that it will result in infections, cysts and bleeding.

Lastly, female genital mutilation has been associated with increased rates of infertility in women. Indeed, studies done in Southern Sudan have shown that about 20-25% of infertility cases in women can be traced back to the detrimental effects of the practice (Toubia & Rahman, 2000). Unfortunately, there has been inconclusive research on the exact link or connection between Female Genital Mutilation and infertility (Karanja, 2003). Nevertheless, scholars have noted that the infections of the reproductive system in the long-term may have caused an increase in the same, not to mention the psychological effects and trauma that comes with the practice. In fact, researchers have stated that anxiety and depression that emanates from female circumcision has a bearing on the infertility rates in women.

In conclusion, issues pertaining to female genital mutilation have been extremely controversial in the contemporary human society. The topic has gained significance only recently, thanks to the activism of paramedics in Africa on the effects of the practice on the health of women. (Thesis Statement restated) While there may be differing opinions, the practice has negative effects on women’s health, in which case it should be banned. Female genital mutilation often results in increased cases of HIV/AIDS thanks to the use of a single instrument in numerous operations. In addition, it causes infections that affect reproductive health of women, while reducing their experience of sexual pleasure, something that may jeopardize their marriages. Not only is the practice a violation of the fundamental rights of women, but it is also credited with high prevalence of infertility amongst women thanks to the psychological trauma and depression coupled with the infections that emanate from the same.

References

Karanja, D. N. (2003). Female genital mutilation in Africa: Gender, religion and pastoral care. United States: Xulon Press.

Lockhat, H. (2004). Female genital mutilation: Treating the tears. London: Middlesex University Press.

Momoh, C. (2005). Female genital mutilation. Abingdon: Radcliffe. (Momoh, 2005)

Skaine, R. (2005). Female genital mutilation: Legal, cultural, and medical issues. Jefferson, N.C. [u.a.: McFarland.

Toubia, N., & Rahman, A. (2000). Female genital mutilation: A practical guide to worldwise laws and practices. London: Zed.