More on the terms FGM and FGC here.
Female genital cutting has a long tradition and is mainly carried out in Africa, South East Asia and Arab countries. The type of FGC varies depending on the region and the practising community. The following four types of female circumcision are distinguished:
We show an illustrative representation of the various types of circumcision here (note: the video shows illustrations of female genital organs).
In the regions of Mali and southern Senegal, where IAMANEH works with local partner organisations, clitoridectomy and excision are the most common procedures. The procedure is usually performed on little girls and young women, often without anaesthesia and under unhygienic conditions. As a result, complications and deaths occur frequently. The procedure can seriously affect physical and mental health as well as sexual pleasure.
Young women of the upper classes were circumcised as far back as Ancient Egypt (which stretched as far as modern-day Sudan). Some theories suggest that the practice spread from there. Others assume that it developed as part of local initiation rituals in various places south of the Sahara. Although the procedures are mostly performed by older women and traditional birth attendants, they are part of patriarchal social systems that seek to discipline and control female bodies. Surgical procedures such as clitoridectomies and infibulations were also performed in Europe from the 16th century until the 1970s.
In African contexts, female genital cutting is often justified with fertility myths or with the idea of preventing early pregnancies in this way. In addition, the practice has become firmly established, particularly in areas that came into contact with Islam early on - although the Koran does not call for female circumcision.
In some West African contexts, it is also argued that the clitoris is the male part of the woman and the foreskin is the female part of the man - although female and male genital cutting are not medically comparable. Circumcision is therefore also an attempt to establish clear boundaries between the sexes and thus maintain a patriarchal, dual-gender social order.
In our project regions in the centre of Mali, circumcision is an age-old tradition. In southern Senegal (Casamance), on the other hand, the practice only began to become widely established around 60 years ago. Nevertheless, today it determines the social status and affiliation of many women. This is because female genital cutting is a prerequisite for accepting a girl into the community as an adult and preparing her for marriage. Parents often decide to circumcise their daughters in order to protect them (and themselves) from social stigmatisation and the associated economic disadvantages.
There are numerous pan-African feminist organisations that speak out against female genital cutting (FGC), for example The African Women's Development and Communication Network and grassroots movements that raise awareness of the dangers of FGC within their communities and villages.
IAMANEH Switzerland has been supporting NGOs working against female genital cutting in Mali and Senegal since the 1990s. More about the projects: in Senegal and Mali
The search for alternative rituals and the community-based approach
One of the most sustainable strategies in the fight against FGC is the search for alternative rituals in close cooperation with older women, who are regarded as the guardians of tradition. The former circumcisers are not ostracised or marginalised. Rather, they are honoured for their willingness to adapt traditions and continue to promote their positive aspects, such as women's solidarity. Such strategies require a deep understanding of local cultures and must go hand in hand with the consistent promotion of women and local women's movements.
In West Africa, the community-based approach that many of our partner organisations in Mali have worked with in the past has proved very successful. "Community-based approach" means that the communities themselves engage intensively with their practices and gender perceptions. This examination takes place with the help of awareness-raising, dialogue and joint reflection. As a result, communities may come to the conclusion that some of their practices run counter to their own vision of development or change.
Decisions to change are made collectively and publicly declared as part of a ceremony. In the case of the FGC, for example, this means that the decision to discontinue it is officially announced. As the desire to belong to society is an important reason for carrying out FGC, the public decision changes the social framework. This creates commitment and facilitates change for all those affected and involved.
