1. Introduction
Today the female genital mutilation is a well-known issue
because people now are being very aware of human rights' issues. Therefore, the
practice of female genital mutilation is seen "primitive" and inhuman
in the human rights point of view. However, female genital mutilation is still
practiced in some ethnic groups in Africa, such as among Agikuyu in Kenya and
Bambara ethnic group in Senegal, Mali, Gambia, Mauritania, and Guinea. For some
ethnic groups, female genital mutilation is believed to be a part of their
female puberty rites. It is understood as a part of groups' cultural identity.
Hence, we are facing two positions
in this issue: one agrees with the practice of female genital mutilation
because of maintaining their ethnic identity and another does not agree with it
because of being against human rights or women's rights. These both positions
lead me to discuss this issue by, first of all, looking at some movements to
stop the this practice and second, seeing the importance of female puberty
rites in Africa. I then end this paper with my own evaluation and opinion about
the issue.
2. The Reasons to Stop the Female
Genital Mutilation
Human rights and the health issues are the main reason of the
movement against the female genital mutilation. A report from Senegal, for
example, shows that women in the village of Malicoda Bambara gave a declaration
to stop the practice of female genital mutilation. They pointed out the
dangerous health consequences of this practice and affirmed that it can be a source of suffering,
illness, psychological trauma, and even loss of human life. They said:
They will no longer practice female genital cutting on the
young girls of the village! There will no longer be annual ceremonies to mark
the moment when 'girl' become 'real women' following the ancient traditions of
their ethnic group. No longer will needles and razor blades be used to cut the
girls. No longer the flow of blood. No longer suffering on the wedding night of
their daughters and complications at childbirth. No longer will young girls die
needlessly from infection or hemorrhaging caused by the female circumcision
rite!
Furthermore, the reports from the health workers said that
female genital mutilation is often the source of medical problems of girls and
women who undergo this practice and can cause heavy bleeding, which lead to
death, infection, infertility, complications during and after childbirth,
sexual transmitted diseases or AIDS and mental health problems.
3. The Importance of Female Puberty Rites
(Female Genital Mutilation) in African Culture
T.M. Hinga in the chapter teen of her book,
"Christianity and Female Puberty Rites in Africa: the Agikuyu Case",
points out that female puberty rites in African culture is very important for
the young girls because it is the rites of passage to facilitate the transition
of the girl child from childhood to adulthood. She argues that the ritual is
needed to help the child make a smooth transition physically, psychologically,
and spiritually into womanhood. Therefore, this type of rite, female genital
mutilation, is a way of formation for the young girls. This rite contributes
social, psychological, and spiritual formation for the young girls or women.
Through this rite they can face their role as adults confidently in the
society; The rite can give individual (a woman) a strong sense of social
definition and personal pride. Through this a woman can define her role and her
function in and for her society.
Therefore, if a woman does not do
this kind of ritual, she will feel unaccepted by her society. Hinga also argues
that this rite is very important for a woman, particularly in matters of her sexuality
and identity as woman. If she is not prepared to it, she will become a victim
of such problems like teenage pregnancy, sexually transmitted diseases, and so
on. Furthermore, the female genital mutilation, which is seen as a part of
female puberty rites, brings feelings of one's sense of belonging to her
society. It prepares a woman to act for the society; her identity as "real
woman" will be recognized by her society because the rite validates her
passage into adulthood and prepares her for marriage and for motherhood. This
rite, therefore, is very important for the life of their society because
through this, the society produces an adult to take great responsibility in the
society.
4. Evaluation of the Issue
If we consider of the danger and the pain caused by
female genital mutilation, we will not be able to tolerate this kind of
practice. We may agree with groups whose main purpose is to stop female genital
mutilation. However, if we give focus on the importance of this practice for
the society they live, we may also allow this kind of practice of female
genital mutilation. Yet we cannot stop only by saying that the practice must be
abolished because of against women's rights or must be allowed because of
keeping the cultural identity.
The issue of stooping the practice
of female genital mutilation itself is coming from the outsiders or
particularly the western world, such as, the missionaries, the human rights
groups, such as, Tostan, UNICEF. The outsiders see the practice is against the
human rights and the rights of the women. It causes a lot of suffering and pain
to the women. Hence, women become an object of their culture. Therefore, these
groups try to encourage local women to become a pillar of abolishing the
practice of female genital mutilation.
My argument against these groups is that they do not
understand about the importance of the ritual in the whole structure of one’s
society because, for example, for the
Maasai’s point of view, the female genital mutilation marks a girl's becoming a
woman and legitimizes her marriage and children. I think the rite itself has
some roles in the society, namely, creating the sense of identity and the sense
of belonging to, forming the unity between them, and creating the boundary between
them and those who are not circumcised. However, because this rite of female
genital mutilation is a cultural thing, therefore, I think this practice can be
created by people who are in power; people in power try to maintain their power
by creating this kind of culture of oppression against women. They use this
kind of rite to legitimize their power and interest or to maintain their
society. It means that this ritual can be changed.
Therefore, as we understand the
importance of this ritual for the women particularly and the society generally,
we also have a hope that the ritual can be modified for the best of women in
the society. We cannot tolerate with the pains and suffering caused by this
kind of cultural practice. Therefore, the ritual of female genital mutilation
can be modified for the better respect to the female body and for the respect
of the community. For example, the Crobo tribe in Ghana, who do not practice female genital
mutilation, uses tattoo to indicate that she has undergone the training of
initiation and has passed into womanhood. The tattoo serves as a proud symbol
of maturity.
5. Conclusion
Female genital mutilation and female puberty rites are
inseparable for some cultures in Africa. This practice brings problems but the
problems can be understood if we see in terms of "becoming women" in
particular ethnic group. Yet this is a cultural practice therefore the society
can modify this practice for the benefit of the women and the society.
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