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Frequently
Asked Questions about
Female Genital Cutting
What is Female Genital
Cutting/Mutilation (FGC/FGM)?
FGC/FGM
refers to all procedures involving partial or total removal of the
external female genitalia or other injury to the female genital organs for cultural or
other non-medical reasons.
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What are the
different types of FGC?
The World Health Organization (WHO) has identified
four types:
-
Type 1: Excision of the prepuce, with or without excision of part or all of
the clitoris.
-
Type 2: Excision of
the clitoris with partial or total excision of the labia minora
-
Type 3: Excision of
part or all of the external genitalia and stitching/narrowing of the
vaginal opening (infibulation). Sometimes referred to as pharaonic
circumcision.
-
Type 4: Others. E.g. pricking, piercing or incising, stretching, burning of
the clitoris,
scraping of tissue surrounding the vaginal orifice, cutting of the vagina,
introduction of corrosive substances or herbs into the vagina to cause bleeding
or to tighten the opening.
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Which type is the most common?
Types
I and II are the most common, with variation among countries. Type III,
infibulation,
constitutes about 20% of all affected women and is most likely in
Somalia, Northern
Sudan and Djibouti.
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Different terms are in use to
describe FGC. What do they mean?
-
Incision: refers to making cuts in the clitoris, cutting free the clitoral
prepuce, but also
relates to incisions made in the vaginal wall and to incision
of the perineum and the symphysis.
-
Clitoridectomy: refers to partial or total removal of the clitoris
-
Excision: refers to the removal of the clitoris and partial or total
removal of the labia minora.
The amount of tissue that is removed varies widely
from community to community.
-
Infibulation: refers
to the removal of the clitoris, partial or total removal of the labia minora and
stitching together of the labia majora.
-
Circumcision: this
is a collective name that is used to describe a variety of practices
involving the cutting of the female genitalia. It often refers
to operations that fall under type I FGC. This term is considered as
confusing by some since it seems to equate male circumcision with FGC.
However, the only form that anatomically is comparable to male
circumcision is that form in which the clitoral prepuce is cut away.
This form seldom occurs. It is sometimes argued that the term
circumcision obscures the serious physical and psychological effects of
genital cutting on women.
-
Female genital
mutilation: this is also a
collective name to describe procedures that involve partial or total
removal of the external female genitalia or other injury to female
genital organs whether for cultural or other non-medical reasons.
This term is used by a wide range of women’s health and human
rights organizations and activists, not just to describe
the various forms of FGC but also to indicate that FGC is
considered a mutilation of the female genitalia and as a violation of
women’s basic human rights. Since 1994 the term has been used in
several United Nations conference documents, and has served as a policy
and advocacy tool.
-
Female genital
cutting: Recently,
some organizations have opted to use the more neutral term ‘Female
Genital Cutting’. This stems from the fact that communities that
practice FGC often find the use of the term ‘mutilation’
demeaning since it seems to indicate malice on the part of parents or
circumcisers. The use of judgmental terminology bears the risk of
creating a backlash, thus possibly causing an alienation of communities
that practice FGC or even causing an actual increase in the number
of girls being subjected to FGC. In this respect it should be noted that the Special Rapporteur on
Traditional Practices (ECOSOC, Commission on Human Rights) recently
called for tact and patience regarding FGC eradication activities
and warned against the dangers of demonizing cultures under cover of
condemning practices harmful to women and girls (E/CN.4/Sub.2/1999/14).
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What is
de-infibulation?
Infibulation creates a physical barrier to sexual
intercourse and childbirth. An infibulated woman therefore has to
undergo gradual dilation of the vaginal opening before sexual
intercourse can take place. Often, infibulated women are cut open on the
first night of marriage (by the husband, or a circumciser), in order to
enable the husband to penetrate his wife. At childbirth many women also
have to be cut again, because the vaginal opening is too small to allow
for the passage of a baby. Attempts
at forcible penetration may cause rupture of scars and sometimes
perineal tears, dyspareunia, and vaginismus. Excessive penile force
during first intercourse can cause severe bleeding, shock and infection.
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What
is re-infibulation?
In some communities, the raw edges of the wound are
sutured again after childbirth, recreating a small vaginal opening. This
is referred to as re-infibulation.
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Where does
the practice come from?
The origins of the practice are unclear. It predates the rise of
Christianity and Islam. There is mention made of Egyptian mummies that
display characteristics of FGC. Historians such as Herodotus claim
that in the fifth century BC the Phoenicians, the Hittites and the
Ethiopians practised circumcision. It is also reported that circumcision
rites were practised in tropical zones of Africa, in the Philippines, by
the Incas in Mexico, by certain tribes in the Upper Amazon, and in
Australia by women of the Arunta tribe. It also occurred among the early
Romans and Arabs. As recent as the 1950s, clitoridectomy was practised
in Western Europe and the USA to treat ‘ailments’ in women as
diverse as hysteria, epilepsy, mental disorders, masturbation,
nymphomania, melancholia and lesbianism. In other words, the practice of
FGC has been followed by many different peoples and societies across
the ages and the continents.
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Who performs
FGC?
FGC is usually carried out
by elderly people in the community (usually, but not exclusively, women)
who have been specially designated for this task, or by traditional
birth attendants. These people receive a fee from the girls’ family members, in money or in kind. In some
cases, medical personnel perform the operation as well for a fee. Among certain populations,
FGC may be carried out by
traditional health practitioners, (male) barbers, members of secret
societies, herbalists, and sometimes by a female relative.
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What instruments are used to perform
FGC?
FGC
is carried out with special knives, scissors, scalpels, pieces of glass
or razor blades.
Anaesthetic and antiseptics are not generally used except when carried
out by medical
practitioners. In communities where infibulations is practised, the
girls’ legs are often bound together to immobilize her for a period of
10 – 14 days, to allow formation of scar tissue.
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What
is done to stop the bleeding?
Paste
mixtures of local herbs, porridge, ashes, mud, earth etc. are rubbed on
the wound to stop the bleeding. In the case of type 3 (infibulation) the
sides of the wound are stitched, or held together by thorns (e.g. from
acacia trees).
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At
what age is FGC performed?
In some areas it is carried out during infancy (as
early as a couple of days after birth), in others during childhood, at
the time of marriage, during a woman’s first pregnancy or after the
birth of her first child. The most typical age is between 7 – 10 years
or just before puberty, although reports suggest that the age is
dropping in some areas.
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In which countries is
FGC
practised?
The practice is common in parts of Africa, Asia and
in some Arab Countries. It is practiced among communities in : Benin,
Burkina Faso, Cameroon, Central African Republic, Chad, Cote d’Ivoire
, Democratic Republic of Congo, Djibouti, Egypt, Ethiopia, Eritrea,
Gambia, Ghana, Guinea, Guinea-Bissau, Kenya, Liberia, Mali, Mauritania,
Niger, Nigeria, Senegal, Sierra Leone, Somalia, Sudan, Tanzania, Togo,
Uganda.
FGC is also practiced among certain ethnic groups
in a number of Asian countries (India, Indonesia, Malaysia, Pakistan);
among some groups in the Arabian Peninsula (in Oman, Saudi Arabia,
United Arab Emirates, Yemen); and among
certain immigrant communities in Europe, Australia, Canada and the USA.
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Why is
FGC performed?
Cultural practices such as FGC are rooted in a set of beliefs,
values, cultural and social behaviour patterns that govern the lives of
people in society. There are many reasons given for practicing FGC.
These can be categorised under five headings:
Psychosexual reasons:
FGC is carried out as a means to control
women’s sexuality (which is argued to be insatiable if parts of the
genitalia, especially the clitoris, are not removed). It is thought to
ensure virginity before and fidelity after marriage and/or to increase
male sexual pleasure.
Sociological
and cultural reasons:
FGC is seen as part of a girl’s initiation into
womanhood and as an intrinsic part of a community’s cultural
heritage/tradition. Various myths exist about female genitalia (e.g.
that if uncut the clitoris will grow to the size of a penis; FGC
would enhance fertility or promote child survival, etc) and these serve
to perpetuate the practice.
Hygiene
and aesthetic reasons:
In some communities the external female genitalia are
considered dirty and ugly and are removed to promote hygiene and
aesthetic appeal.
Religious reasons:
Although FGC is not sanctioned by either Islam
nor by Christianity, supposed religious prescripts (e.g. the mention of
‘Sunna” in the Koran) are often used to justify the practice.
Socio-economic factors:
In many communities FGC is a prerequisite for
marriage. Where women are largely dependent on men, economic necessity
can be a major determinant to undergo the procedure. FGC sometimes is
a prerequisite for the right to inherit. FGC may also be a major
income source for circumcisers.
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How many women and girls
are affected?
It is estimated that over 130 million girls and women
have undergone some form of genital cutting, and at least 2 million
girls are at risk of undergoing the practice every year.
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How does
FGC affect
women’s health?
The
effects of FGC depend on the type performed, the expertise of the
circumciser, the hygienic conditions under which it is conducted, the
amount of resistance and general health condition of the girl/woman
undergoing the procedure. Complications may occur in all types of FGC,
but are most frequent with infibulation.
FGC
has both immediate and long-term consequences to the health of women.
Immediate complications:
These include severe
pain, shock, haemorrhage, tetanus or sepsis, urine retention, ulceration
of the genital region and injury to adjacent tissue, wound infection,
urinary infection, fever and septicaemia. Hemorrhage and infection can
be of such magnitude as to cause death.
Long
term consequences:
These include anemia, the formation of
cysts and abscesses, keloid scar formation, damage to the urethra
resulting in urinary incontinence, dyspareunia (painful sexual
intercourse) and sexual dysfunction, hypersensitivity of the genital
area. Infibulation can cause severe scar formation, difficulty in
urinating, menstrual disorders, recurrent bladder and urinary tract
infection, fistulae, prolonged and obstructed labour (sometimes
resulting in fetal death and vesico-vaginal fistulae and/or vesico-rectal
fistulae), and infertility (as a consequence of earlier infections).
Cutting of the scar tissue is sometimes necessary to facilitate
sexual intercourse and/or childbirth. Almost complete vaginal
obstruction may occur, resulting in accumulation of menstrual flow in
the vagina and uterus. During childbirth the risk of hemorrhage and
infection is greatly increased.
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Is there a link between
FGC and the risk of HIV/AIDS infection?
Because the procedure is coupled with the loss
of blood and use is often made of one instrument for a number of
operations, the risk of HIV/AIDS transmission is increased by the
practice. Also, due to damage to the female sexual organs, sexual
intercourse can result in lacerations of tissues, which greatly
increases risk of transmission. The same is true for childbirth and
subsequent loss of blood.
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What are the psychological effects of
FGC?
Genital cutting may leave a lasting mark on the
life and mind of the woman who has undergone the procedure. The
psychological stress may trigger behavioural disturbances in children,
closely linked to the loss of trust and confidence in care-givers. In
the longer term, women may suffer feelings of anxiety, depression, and
frigidity. Sexual dysfunction may also be the cause for marital
conflicts and eventual divorce.
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Is FGC required by certain religions?
No.
The practice of FGC is not prescribed by Islam, nor in the Bible. In
fact, the practice
predates Islam, and many religious leaders have denounced it. The
practice cuts across
religions and is practiced by Muslims, Christians, Ethiopian Jews,
Copts, as well as
by followers of certain traditional African religions. FGC is thus
more a cultural than
a religious practice.
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Can FGC be condoned if it is carried out by medical
professionals under hygienic circumstances?
No. FGC in any form should not be practised
by health professionals in any setting – including hospitals or other
health establishments. Unnecessary bodily mutilation cannot be condoned
by health providers. FGC is harmful to the health of women and girls
and violates their basic human rights and medicalization of the
procedure does not eliminate this harm. On the contrary, it reinforces
the continuation of the practice by seeming to legitimize it. Health
practitioners should provide all necessary care and counseling for
complications that may arise as a result of FGC.
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Since FGC is part of a cultural tradition, can it still be
condemned?
Yes. The function of culture and tradition is to
provide a framework for human well-being; cultural arguments can never
be used to condone violence against persons, male or female. Moreover,
culture is not static, but constantly changing and adapting.
Nevertheless, activities for the elimination of FGC should be
developed and implemented in a way that is sensitive to the cultural and
social background of the communities that practice it. Behaviour can
change when people understand the hazards of certain practices and when
they realize that it is possible to give up harmful practices without
giving up meaningful aspects of their culture.
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In which countries is
FGC
banned by law?
Africa:
Burkina Faso, Central African Republic, Cote d’Ivoire, Djibouti, Egypt
(except for medical reasons), Ghana, Guinea, Senegal, Tanzania, Togo. In
Sudan only the most severe form of FGC is forbidden by law. In
Kenya, a Presidential Declaration has denounced the practice.
Others:
Australia, Canada, New Zealand, USA (Federal Law, and specific State
Laws – see below). A number of European countries have specific
references to FGC in their legislation (Belgium, Great Britain, France,
Sweden, Denmark, Norway). Several countries perceive it as punishable
under their general Penal Code.
Penalties range from a minimum of six months to a maximum of life in
prison. Several countries also include monetary fines in the penalty. As
of June 2000, there have been prosecutions or arrests in Burkina Faso,
Egypt, Ghana, France and Senegal. Belgium.
Benin, Nigeria, and Uganda are proposing laws to ban the practice of
FGC.
In September 2001, the European Parliament adopted a resolution on
Female Genital Mutilation (FGM). The resolution calls on the Member
States of the European Union to pursue, protect and punish any resident
who has committed the crime of FGM even if committed outside the
frontier ("extraterritoriality") and calls on the Commission and the
Council to take measures in regard to the issuing of residence permits
and protection for the victims of the practice. The resolution also
calls on the Member States to recognise the right to asylum of women and
girls at risk of being subject to FGM.
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Which international and regional instruments can be used for
FGC
eradication?
Most governments in countries where
FGC is
practised have ratified International Conventions and Declarations that
make provisions for the promotion and protection of the health of women
and girls. These include, inter
alia:
1948
The Universal Declaration
of Human Rights proclaims the right of all human beings to live in
conditions that enable them to enjoy good health and health care (art.
25).
1966
The International
Covenants on Civil and Political Rights and on Economic, Social and
Cultural Rights condemn discrimination on the grounds of sex, and
recognize the universal right to the highest attainable standard of
physical and mental health (art. 12).
1979
The Convention on the
Elimination of All Forms of Discrimination against Women requires
State Parties to :
“take
all appropriate measure to modify or abolish customs and practices which
constitute discrimination against women “ (art.
2f).
“modify
social and cultural patterns of conduct of men and women, with a view to
achieving the elimination of prejudices and customary and all other
practices which are based on the idea of the inferiority or the
superiority of either of the sexes” (art
5a)
General recommendation 24 to article 12 of the Convention (on women and
health) emphasizes that certain cultural or traditional practices such
as FGC carry a high risk of death and disability and recommends that
State parties should ensure the enactment and effective enforcement of
laws that prohibit FGC.
General recommendation 14 (1990) pertains particularly to
FGC.
It recommends that State parties take appropriate and effective
measures to eradicate female circumcision; to collect and disseminate
basic data on traditional practices; to support women’s organization at the national and local
levels that work for the elimination of harmful practices; to encourage
politicians, professionals, religious and community leaders to
co-operate in influencing attitudes; to introduce appropriate
educational and training programmes; to include appropriate strategies
aimed at eradication of female circumcision into national health
policies; to invite assistance, information and advice from the
appropriate organization of the United Nations system; to include in
their reports to the Committee under articles 10 and 12 of the
Convention information about measures taken to eliminate female
circumcision.
1990
The Convention on the
Rights of the Child protects against all forms of mental and
physical violence and maltreatment (art
19.1); to freedom from torture or cruel, inhuman or degrading
treatment (art 37a), and
requires States to take all effective and appropriate measures to
abolish traditional practices prejudicial to the health of children (art
24.3)
1993
The Vienna Declaration and the Programme of Action of the World Conference on Human Rights expanded the international human
rights agenda to include gender-based violence including FGC.
1994
The Programme of Action of the International
Conference on Population and Development.
1995
The Platform for Action of the
Fourth World Conference on Women includes a section on the girl child and urges
governments, international organization and non-governmental groups to
develop policies and programmes to eliminate all forms of
discrimination against the girl child, including female genital
cutting.
1997
The African
Charter on Human and Peoples’ Rights,
article 4 on integrity of the person, article
5 on human dignity and protection against degradation, article
16 on the right to health,
article 18 (3) on protection of the
rights of women and children.
The Addis Ababa Declaration. At the Council of Ministers during its
sixty-eighth Session in July 1998, the Organization of African Unity (OAU)
adopted the Addis Ababa Declaration on violence against Women. This
Declaration was later endorsed by the Assembly of heads of State and
Governments. The
Declaration serves as an important step towards the formulation of an
African charter on violence against women, providing the framework for
national laws against FGC.
1998
The Banjul Declaration.
The Inter-African committee on Traditional Practices Affecting the
Health of Women and Children in collaboration with the Gambian committee
on Traditional Practices (GAMCOTRAP) organized a symposium for religious
leaders and medical personnel in Banjul, Gambia, from 20 to 24 July
1998. Participants agreed that FGC is not prescribed by any religion
and unequivocally condemned the use of religion to justify the practice,
emphasizing the importance of information campaigns to put and end to
them. At the close of the symposium they issued a communique, a
declaration and recommendations condemning and demanding eradication of
FGC and other harmful traditional practices.
1999
The United Nations Social,
Humanitarian and Cultural Committee (Third Committee) approved a
resolution that calls upon States to implement national legislation and
policies that prohibit traditional or customary practices affecting the
health of women and girls, including FGC. It also calls upon States
to prosecute perpetrators of practices that negatively affect the health
of women and girls, and to intensify efforts to raise awareness and
mobilize international and national opinion on the harmful effects of
such practices.
The Ouagadougou Declaration.
A workshop on concerted action against the
practice of FGC in the West African Economic and Monetary Union (UEMOA)
was organized in Ouagadougou from 4 to 6 May 1999. Participants made
three recommendations : a) the preparation of an African charter on FGC;
b) the adoption of specific legislation against FGC in all UEMOA
States and ratification by these of regional and international
instruments relating to the protection of women and girls; and c) the
establishment of sub-regional networks of traditional and religious
leaders and modern and traditional communicators to support the national
committees in their campaign against FGC. A declaration known as the
Declaration of Ouagadougou was adopted at the end of the workshop.
Key Actions for
the Further Implementation of the Programme of Action of the
International Conference on Population and Development. It calls for
governments to promote human rights of women and girls and freedom
from coercion, discrimination, violence, including harmful practice,
and sexual exploitation and to review national legislation and amend
those that discriminate against women and girls. It also calls for
governments to ensure supervision of health providers to make sure
that they are knowledgeable and trained to serve clients who have
been subjected to harmful practice.
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What terms do people who practice
FGC use to describe the
procedure?
Since FGC is practiced in different
countries and cuts across ethnic groups, there are many different names
used to describe different forms of FGC. For instance:
Sunna: Sunna
means ‘precept’ or ‘tradition’ in Arabic and it refers to a
range of practices that follow the teachings of Islam. It is used in
various communities to refer to different types of FGC, varying from
incisions in the clitoris to intermediate forms. References to the term
‘sunna’ in the Koran are often used to justify FGC as being a
religious obligation.
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What do women who underwent
FGC have to
say about it themselves?
In the following quotation Zainab (22) tells us that
she was infibulated at the age of 8.
“My two sisters, myself and our mother went to
visit our family back home. I assumed we were going for a holiday. A bit
later they told us that we were going to be infibulated. The day before
our operation was due to take place, another girl was infibulated and
she died because of the operation. We were so scared and didn’t want
to suffer the same fate. But our parents told us it was an obligation,
so we went. We fought back; we really thought we were going to die
because of the pain. You have one woman holding your mouth so you
won’t scream, two holding your chest and the other two holding your
legs. After we were infibulated, we had rope tied across our legs so it
was like we had to learn to walk again. We had to try to go to the
toilet, if you couldn’t pass water in the next 10 days something was
wrong. We were lucky, I suppose, we gradually recovered and didn’t die
like the other girl. But the memory and the pain never really goes”.
(WHO)
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Do you want to know more?
Some
useful links to other sites on FGC: Rainbo, at www.rainbo.org,
PATH, at www.path.org,
WHO, at www.who.org
WHAT DOES UNFPA DO?
What does the ICPD
Programme of Action say about FGC?
The Programme of Action of the International
Conference on Population and Development recognizes that violence
against women is a widespread phenomenon. It states that : “In a
number of countries, harmful practices meant to control women’s
sexuality have led to great suffering. Among them is the practice of female genital
cutting, which is a
violation of basic rights and a major lifelong risk to women’s health
(para 7.35).
The Programme of Action urges “Governments and
communities (to)… urgently take steps to stop the practice of female
genital cutting and protect women and girls from all such similar
unnecessary and dangerous practices. Steps to eliminate the practice
should include strong community outreach programmes involving village
and religious leaders, education and counseling about its impact on
girls’ and women’s health, and appropriate treatment and
rehabilitation for girls and women who have suffered
cutting.
Services should include counseling for women and men to discourage the
practice.” (para 7.40)
In Chapter 4 (Gender Equality, Equity and Empowerment
of Women) the following paragraphs pertain to FGC :
Para
4.4. : “governments should act to empower women and should take steps
to eliminate inequalities between men and women as soon as possibly by :
c)
Eliminating all practices that discriminate against women; assisting
women to establish and realize their rights, including those that relate
to reproductive and sexual health”.
Para
4.9 : “Countries should take full measure to eliminate all forms of
exploitation, abuse, harassment and violence against women, adolescents
and children”.
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What was said about
FGC/FGC
during the ICPD+5 review?
The Report of the Ad Hoc Committee of the Whole of
the Twenty-first Special Session of the General Assembly, indicates key
actions for the further implementation of the Programme of Action of the
International Conference on Population and Development. It states that :
Para 42 : “ Governments should promote and protect the human rights of the
girls child and young women, which include economic and social rights as
well as freedom from coercion, discrimination and violence, including
harmful practices and sexual exploitation”.
Para 43 : “Governments and civil society should take actions to eliminate
attitudes and practices that discriminate against and subordinate girls
and women and that reinforce gender inequality”.
Para 48
: “ Governments should give priority to developing programmes and
policies that foster norms and attitudes of zero tolerance for harmful
and discriminatory attitudes, including son preference, which can result
in harmful and unethical practices such as prenatal sex selection,
discrimination and violence against the girl child and all forms of
violence against women, including female genital mutilation, rape,
incest, trafficking, sexual violence and exploitation”.
Para 52 f
: “ Governments, in collaboration with civil society, including
non-governmental organizations, donors and the United Nations system,
should : Ensure that sexual and reproductive health programmes, free of
any coercion, provide pre-service and in-service training and
supervision for al levels of health-care providers to ensure that they
maintain high technical standards, including for hygiene; respect the
human rights of the people they serve; are knowledgeable and trained to
serve clients who have been subjected to harmful practices, such as
female genital mutilation and sexual violence…”
Para 52 g: “ Promote men’s understanding of their roles and responsibilities
with regard to respecting the human rights of women; …… and
promoting the elimination of harmful practices, such as female genital
mutilation, and sexual and other gender-based violence, ensuring that
girls and women are free from coercion and violence”.
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What is UNFPA’s approach
to FGC?
UNFPA addresses the practice of FGC not only
because of its harmful impact on the reproductive and sexual health of
women, but also because it is a violation of women’s fundamental human
rights. The basis for a rights approach is the affirmation that human
well-being and health is influenced by the way a person is valued,
respected and given the choice to decide on the direction of her/his
life without discrimination, coercion or neglect of attention. UNFPA
addresses FGC in a holistic manner, within its cultural and
religious context; however cultural arguments can not be used to condone
harmful practices such as FGC.
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How does UNFPA address
FGC in it programmes?
Activities for the eradication of FGC are
integrated into the core areas of UNFPA’s mandate : Reproductive
Health, including Family Planning and Sexual Health; Population and Development Strategies, and Advocacy. Support is
given at the country level for various activities that include
Information, Education and Communication (IEC) on FGC targeting
parents, teachers and community leaders. Support is equally provided for
advocacy, policy and legal reforms and the provision of reproductive and
sexual health care. UNFPA also supports special programmes that target
FGC eradication, often in collaboration with national and regional
non-governmental organizations that advocate and educate for FGC
eradication.
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What does UNFPA do at the
country level?
In
all countries where FGC is practiced, UNFPA advocates for its
eradication practice.
Below are some examples of UNFPA-supported initiatives:
UGANDA:
REACH (Reproductive, Educative and community Health Programme).
Starting
in 1995, members of the Elder’s Association and clan leaders in
Uganda’s Kapchorwa district were sensitized on the harmful effects of
FGC. The programme that REACH offers includes information, education
and communication activities that target policy makers, health
professionals, parents and adolescents. It stresses that practices can
change without compromising cultural values. It promotes ceremonies that
mark the passage into adulthood with dancing and symbolic gift giving,
but without the actual cutting. Between 1994-1996 FGC has declined
by 36 per cent. Currently, this innovative and culturally sensitive
approach is being replicated in other countries, such as Mali.
The
Sabini Elders were awarded the Population Award in 1998. Their role in
this initiative has been crucial : they were the one’s who proposed
replacing the practice with symbolic
gift-giving and other festivities. They were also they ones who
sensitized members of their community on the harmful effects that FGC
has on the health of women and girls. REACH’s success hinges on its
ability to change the attitudes of all sectors in the community. On the
absence of such a change, women will face continued social pressure and
discrimination. The key to the success of this initiative thus lies in
the fact that changes are being initiated from within the community
itself.
EGYPT:
In
Upper Egypt and the Menoufiya governorate, UNFPA supports the coptic
Evangelical Organization for Social Services (CEOSS) in their
information, education and communication activities that involve
religious leaders and community groups. As a result, one village
completely abandoned the practice of FGC, and in others a decrease
has been observed. A positive aspect of CEOSS’s work related to FGC
and other harmful practices is the fact that, while its training
programme covers the whole family, special attention is given to women.
In addition, CEOSS only starts work in a community in response to a
request from its people. The first task is then to identify the
communities’ needs and areas where CEOSS can be of assistance. A team
of one man and one woman is appointed in each village to work with local
leaders. The fact that FGC has been integrated as part of community
work has been crucial for its success. Once trust is established between
trainers and community members, sensitive issues such as FGC are
introduced in the discussions. Religious factors are prudently
considered in order to avoid complications.
Through
another UNFPA supported initiative for FGC eradication in the
Menoufiya governorate, training materials have been developed for the
Higher Institute of Nursing, on reproductive health, FGC, and on
adolescent reproductive health. These materials are also used in Primary
Health Care centers and target both care-givers and care-receivers. In
collaboration with UNICEF and WHO, UNFPA is also providing support to
capacity building for the Ministry of Social Affairs to develop and
implement national and governorate level mobilization plans to combat
FGC and early marriage. Activities include research, training,
discussion groups and local campaigns, counseling, and the monitoring of
behavioural change.
KENYA:
MAENDALEO YA WANAWAKE ORGANIZATION
In
its initiatives, the Maendaleo Ya Wanawake Organization (MYWO) stresses
the importance of the active participation of the community. MYWO was
formed in 1952 with the objective of improving the living standards of
families and communities. Today, MYWO encompasses about 600,000
women’s organizations and 3 million women, and is at the forefront in
the fight against harmful traditional practices, particularly FGC.
An important element in their strategy has been the development of an
alternative ritual for FGC. The new rite emphasizes positive
cultural and traditional rituals and values, but does not incorporate
FGC. In addition, workshops are organized during school holidays for
mothers and daughters to discuss FGC and the alternative rituals.
Strategies also include the involvement of influential women leaders,
public meetings with chiefs and other community leaders, as well as
counseling for girls. The success of this initiative is underscored by
the fact that none of the girls who have undergone the alternative
ritual have reversed their stand against FGC. Additionally, contrary
to popular belief that uncircumcised girls would not be able to find a
husband, many of these girls have married.
MYWO
is supported by PATH, the Programme for Appropriate Technology in Health
(an American non-governmental organization). Recently, UNFPA has
supported a meeting of individuals from Uganda and Tanzania to promote
strategies against FGC, and has reinforced its work with MYWO to
expand the group’s anti-FGC peer education programme for girls.
UNFPA Kenya also works with Samburu pastoralists in order to sensitize
this population group on the negative effects of FGC and early
marriage. In cooperation with other UN agencies present in the country,
a new joint project on FGC eradication is currently being developed.
SUDAN:
In
four regions in Sudan, income-generating activities are combined with
information on reproductive health issues and training. Women from
disadvantaged groups are given small revolving credits to initiate
income-generating activities to improve their quality of life depending
on their own choice and skills. These activities include skills training
to produce high quality goods that can compete in the market. Awareness building on the harmful aspects of
FGC is a key
component in the UNFPA supported community based reproductive health
projects. For instance, through the provision of small credits midwives
and traditional birth attendants are supported to economically empower
them and to discourage them from performing FGC.
In
another initiative in Sudan, groups of volunteers work within their own
communities to raise awareness about FGC. These Circles
of Friends talk with their community members on various reproductive
health issues and especially focus on all forms of harmful traditional
practices. They identify people within families to be addressed on
certain issues, as well as the time and way to deliver the message. The
key to success in this project lies in the fact that the volunteers in
the Circles of Friends come
from within the community itself. They are therefore well aware of the
cultural setting, the existing norms and attitudes and can move freely
in the community and speak out on reproductive health issues. They are
thus the most acceptable and credible persons to disseminate
reproductive health information, especially when it pertains to
sensitive issues such as FGC.
Some
other examples ……
Support to NGOs:
In
Cote d’Ivoire, UNFPA has provided support to the Association for the
Defense of Women’s Rights (AIDF) for the establishment of a National
Committee for the Elimination of FGC. One of the activities they
undertook was the organization of a workshop for parliamentarians to
sensitize them on the harmful effects of FGC and on the need for
legislation on this issue. As a result, Cote d’Ivoire adopted a law in
the same year prohibiting all forms off FGC. The Committee now
undertakes advocacy activities on the existence, content and
implications of this law.
Sensitization:
In
Mali, tours and workshops have been organized to sensitize
decision-makers and religious leaders on the harmful effects of FGC.
In Tanzania, seminars were organized for counselors, religious leaders,
parents, health workers, as well as representatives of modern media and
traditional communicators in the Dodoma and Kilimanjaro regions.
Research:
In
Nigeria, UNFPA in collaboration with other UN agencies present in the
country, have supported the Federal Ministry of Women’s Affairs and
Social Development to undertake a nation-wide survey on harmful and
positive traditional practices that affect the health of women and
girls. The results of this survey will be used to support the passing of
legislation to prohibit FGC and for future programme development. In
Mali, a study was undertaken on men’s perceptions on gender issues and
in particular on FGC.
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What is UNFPA doing at the
regional level?
At
the regional level support is provided to organizations for their
advocacy efforts as well as for their support to national NGOs that work
for the eradication of FGC. Advocacy efforts are also aimed at
policy makers, parliamentarians, and other decision-makers. For instance
- Support has been given to the Forum of African and Arab
Parliamentarians, including African women parliamentarians, to
advocate for population and development issues, including
FGC
- An International Round Table was organized on eradicating
FGC
at the community level, in Cameroon in collaboration with IPPF
- Support was given to NGOs to raise awareness about
FGC, for
instance to the Inter African Committee on Traditional Practices
Affecting the Health of Women and Children (information campaigns,
research, advocacy).
UNFPA participates in and supports the recently formed East
African FGC taskforce, consisting of various international and national
organizations and East African governments. The taskforce aims to
eliminate FGC by the year 2015, by sensitizing populations,
empowering women, encouraging men’s involvement, and through the
building of capacity of field workers. The taskforce met in August this
year at the occasion of a ‘coming-out’ ceremony in Kenya’s Narok
district (organized in collaboration with Maendalea Ya Wanawake
Organization and local communities), that marked the end of an
alternative rite of passage for young women, without the traditional
cutting.
In the Africa region, UNFPA’s support is
given to the project “Eradicating Harmful Practices: Strengthening Local
Capacities for the Prevention of FGM”, executed by AIDOS (the Italian
Association for Women in Development), to enhance technical capacity of
government institutions and NGOs to advocate for the elimination of
harmful practices. A common training methodology will be developed and
the fight against FGC will be mainstreamed in poverty eradication as
well as in reproductive health. The project covers Benin, Burkina Faso,
Guinea and Mali in the phase 1.
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What is UNFPA doing at the
global level?
UNFPA makes efforts to improve the
quality of monitoring and evaluation in the area of gender-based
violence. UNFPA collaborates with various NGOs working for the
eardication of FGC, to develop technical guidelines on design and
implementation of anti-FGC programmes with a special focus on monitoring
and evaluation and quantifying data.
UNFPA is a strong
advocate for efforts to eradicate FGC. In 2001, a video on "UNFPA’s
Work against Gender-Based Violence: Reaching Out for Chnage" was
produced and has been widely disseminated as an advocacy material.
To advocate for the
eradication of FGC, UNFPA closely works with Ms. Waris Dirie,
international model and UNFPA Special Ambassador for the Elimination
of Female Genital Mutilation, as part of the Face to Face
Campaign.* Ms. Dirie was born in Somalia, and underwent
FGC
(infibulation) at the age of five. As UNFPA’s Special Ambassador, Ms.
Dirie gives interviews to journalists, television networks and radio
stations worldwide, and undertakes extensive speaking engagements.
Ms. Dirie was
honoured by a United States charity, Childhelp USA, for her efforts
to curb the practice. Childhelp, which is dedicated to the
prevention and treatment of child abuse, granted her its Guardian
Angel Award in April 2001.
* Face to Face is an international campaign
to increase global awareness that women's rights are human rights.
Two of its largest donors are UNFPA and the International Planned
Parenthood Federation (IPPF).
Contributions
are welcomed and can be sent to :
UNFPA
Contributions Account, INT/98/PEF
The
Chase Manhattan Bank, 270 park Avenue, 43d floor, New York, NY10017
Account
number: 015-004570, ABA #021000021
Face to Face is an international campaign to increase global awareness that women's
rights are human rights. Two of its largest donors are UNFPA and the
International Planned Parenthood Federation (IPPF). ;
UNFPA,
UNICEF and WHO issued a joint policy statement on the eradication of FGC,
expressing their common purpose in suggesting the efforts of governments
and communities to promote and protect the health and development of
women and children.
In
1998, UNFPA developed a Programme Advisory Note on the Reproductive
Health Effects of Gender-Based Violence), including FGC. This Advisory
Note provides guidance on how to address FGC programmatically in
Reproductive Health, Population and Development Strategies, and Advocacy
Programmes.
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