FREE ESSAY ON FEMALE GENTIAL MUTALITION

FEMALE GENTIAL MUTALITION

Female Genitalia Mutilation
Picture this, a young innocent girl, between the age of eight and twelve, running around,
playing, and having a good time. Then she is snatched away to a foul hut, whose floor is
nothing but dirt. Once in the hut, the helpless girl is stripped of all her clothing and
pinned to the dirt floor. Her tiny legs are spread and held wide apart with a tight
grasp. Soon afterward, a midwife, with no education in human anatomy or medicine, enters
the hut and says a prayer. While the young girl is held down in this most vulnerable
position the midwife takes a handful of sand and rubs it all over the girl's genitals
(Walker 106). With no anesthetics and a jagged rock, that merely has a sharpened edge,
the midwife begins to cut on the most tender area of the young girl (Rushwan). The
midwife cuts away the clitoris and the tissue at the entrance of the vagina. When the
midwife is finished cutting and perfecting her excision, she takes a thorn bush needle
and sews from the head of the clitoris all the way down to the vaginal opening with the
exception of one small place where a sliver of wood is placed. The wood is put into place
so that when the scar tissue forms a minute opening is left for urine and menstrual flow
to escape. After the raw edges have been sewn up a mixture of butter and herbs is placed
over the wound. This is done to cease the blood that is now gushing out of this helpless
young girl (Female Genital Mutilation). The above is only a brief description of a type
of mutilation that millions of girls encounter every year in Africa. What is it that
would cause parents to inflect such pain on their little girls?
Female genitalia mutilation consists of four principal types. One type of FGM is very
similar to the type of circumcision that is performed on males. This includes cutting
around the perimeter of the hood of the clitoris in order to remove it, but leaving the
body of the clitoris in place. This form of FGM is called female circumcision or Sunna
circumcision. Another form of female genitalia mutilation is called excision or
clitoridectomy. Removing the entire clitoris and either part or all of the labia minora
is performed in this type of mutilation. Intermediate circumcision, another form of FGM,
is very similar to a clitoridectomy. The difference is that in addition to the removal of
the clitoris and part or all of the labia minora, that part or all of the labia majora is
also removed. The last and most severe form of FGM is called infibulation or pharaonic
circumcision. This includes the removal of both the clitoris and the labia minora, as
well as much of the labia majora. Then the remaining sides are sewn together (Walker
367). 
This ritual begins with the facilitator praying and singing praises. Then, as a woman
identified as P.K. retells her dreadful experience, she was instructed to lie down on a
mat. P.K. says that no sooner had her frail, young, legs hit the mat they were tightly
grasped by heavy hands and spread wide apart. Her legs and arms were both immobilized.
Next, she tells that a foreign substance was rubbed all over her genital organs and that
it caused a very unpleasant sensation. She later discovered that the foreign substance
was sand and that it was used in order to assist in the operation. P.K. goes on to tell
that as a hand grasped a part of her genital organs "[Her] heart seemed to miss a beat.
[She] would have given anything at that moment to be a thousand miles away; then a
shooting pain brought [Her] back to reality..." as her excision had begun (Walker 106). 
This operation is performed under extremely poor hygienic conditions. The facilitator of
this excision will often use an UN-sterile knife or a rock that merely has a sharpened
edge. In addition, the entire process is done without any form of anesthetics (Rushwan).
When Waris Dirie retells her memory of when her body was sliced and mutilated she
whispers "It's not a pain you forget." In her account, she retells how she was held down,
blindfolded and crying, by her mother so that a gypsy could perform this brutal rite of
passage on her. The gypsy used a filthy dull razor and no anesthetic to perform the
operation (Cheakalos and Heyn). Depending on the type of mutilation, Sunna circumcision,
clitorictectomy, intermediate circumcision, or infibulation, the midwife will begin
cutting from the top and go to the bottom of the small lip. Next, she will scrape out the
insides of the large lip while having an assistant stick her finger inside the wound to
verify her work (Walker 308). All the while the girl twists and wails in anguish.
According to P.K. the operation seems to go on forever, as it has to be performed "to
perfection." She tells how she was suffering through an endless agony, torn apart both
physically and psychologically (Walker 106).
After the operator is finished with the cutting, she will use a thorn bush needle to sew
the raw edges together to encourage the growth of scar tissue. A small sliver of wood is
placed in the vagina to ensure that an opening will be left for urine and menstrual flow
to escape. Dirie also describes how the ragged edges of her wound were sewn together,
leaving her only a minute opening for urination and menstruation. She tells how
menstruation became so painful that she would routinely faint (Cheakalos and Heyn). Once
the midwife has completed sewing up the wound, a paste of butter and herbs is spread over
the wound. This is done to cease the blood gushing out of the young girl. After the
mutilation, the girl's legs are bound together for up to a month to ensure proper healing
(Female Genital Mutilation).
As a result of the poor hygiene used in this procedure, the young girl will often have
problems with her wound and will continue to experience intense pain. One such problem is
the loss of a large amount of blood. During and sometimes following the mutilation, the
young girl will have torrents of blood pouring out of the wound. As a result of the loss
of blood and the excruciating pain she has just experienced, the young girl may go into
shock and may ultimately die (Rushwan).
There is also the possibility of infection. Following the mutilation procedure the girl
will often develop gross-wound infections (Female Genital Mutilation). This is of course
a direct result of the unsanitary conditions that the operation was preformed under. The
girls may even acquire tetanus or septicemia (blood poisoning) from the unhygienic
conditions. As a result of having chronic infections, many girls will develop pelvic
inflammatory disease. Some of the infections are due to urine and menstrual retention.
Directly following the excision, the girl will almost always have urine retention. This
is due to the swelling of the tissues, which causes severe pain during urination. When
the girl holds her urine in like this, it can cause urinary tract infections. In addition
to retaining urine, she might also retain menstrual blood. The opening that is left
behind is at times too small for the blood to escape; thus there is a retention of
menstrual blood (Rushwan). After experiencing this operation, many girls find that
menstruating alone is intensely torturous. Indeed, some may pass out from the pain
(Cheakalos and Heyn).
Over a longer period of time, other problems can occur from this ghastly tradition. One
such major problem is the formation of keloids and cysts. Keloids can cause problems with
intercourse and with delivering babies (Rushwan). Keloids can make it impossible to
consummate a marriage; the man can not penetrate the vagina as a result of the keloids.
Infact, in many cases, when the man tries to penetrate he will cause lacerations to his
penis. The only way to correct this is to have the keloids removed. The formation of
cysts is also a problem. Cysts can result from external skin being sewn into the
circumcision wound. These cysts can grow to become huge masses and can form abscesses. In
addition, they will almost always require surgery to be removed and they can get
infected. Both of these problems can cause damage to the urinary canal, vagina, and to
the rectum (Rushwan).
Rushwan also says that "stones," which are formed from menstrual debris and urinary
deposits, can cause similar damage. He says it will cause tears in the tissue that
separates the vagina from the urinary tract, and in the tissue that separate the vagina
from the rectum. These tears cause urine and feces to leak out of the girl. In addition
to physical problems, this custom can also cause psychological problems. Girls who
experience this mutilation can encounter anxiety, depression, neuroses, and psychoses, a
total change or disorganization of their personality (Rushwan). To say the least, this
tradition causes a great deal of harm to generations of girls. It has begun to be seen as
a form of child abuse in many countries. 
Exactly what is the reason for these parents having their baby girls endure such pain and
humiliation. FGM is a tradition practiced mainly in African countries. It is believed
that clitorictomies were used among high social ranking people in Ethiopia and Egypt
during the fifth century BC. However, infibulation was usually performed on slave girls
to ensure that they remained virgins. This was because virgin slave girls would receive a
high price when sold or traded (Female Genital Mutilation)
There are numerous reasons why this tradition is still practiced. One such reason that
dates back to one hundred years ago says that clictorictectomies were prescribed to help
cure aches and pains, I guess you could say it would be our equivalent of Tylenol. It was
also believed that clictorictectomies were even suppose to help remedy emotional
disturbances, an approach to helping psychological disturbances that Freud never thought
of (One Hundred Years Ago). Other sources say that due to droughts and there not being
enough water for everyone, clictorictectomies were used as a way to control the
population (Female Genital Mutilation). Women, who have been mutilated in this manner,
would find it very difficult and painful not only to have sex, but also to deliver a
child. In addition, it was also believed that an uncircumcised woman was nasty and not
suitable for marriage (Cheakalos and Heyn). Even today the same feelings toward women who
are not circumcised are present. An uncircumcised woman is often the outcast of the
village. She may not be invited to ceremonies and quite often will never get married.
Thus the consequences of either having the operation done or not puts a tremendous
psychological strain on these young girls.
According to Althaus, a woman being circumcised is a necessity to the religious beliefs,
society, and culture of the people in these African countries. He also said that it was a
tradition that was used to prepare young girls for womanhood, a "rite of passage." Many
members of the Muslim faith have considered FGM to be a requirement of their faith;
however, Muslim theologians have constantly rebutted this belief. Moreover, this
tradition is rarely seen to be practiced in the area where the Muslim faith first begun.
Nonetheless, fifty percent of men surveyed in the Sudan said that female genitalia
mutilation was a requirement for the Muslim faith (Rushwan). There are other reasons for
FGM that have nothing to do with religion but instead are based on aesthetics. Some view
the vagina as ugly and perform FGM to remove the unattractive parts of the female's
natural structure (Gregory). Some cultures believe that if a woman's genitals are not
circumcised, they will begin to grow. It is believed that the female clitoris will grow
long enough to touch her thighs. Thus, when it is time for her to have sex, the man will
not be able to enter because of her own erection (Walker 23).
When mothers were asked why they still continued to have this tradition performed on
their daughters, they said that they thought what they were doing was helping their
daughter (Gregory). This is believed due to the fact that uncircumcised girls are
considered to be social outcasts. Forty-one percent of the women asked in the Sudan said
that female genitalia mutilation is a good tradition, it improves a girl's chance for
marriage, it improves fertility and morality, and it protects virginity. 
This horrendous mutilation usually occurs on children between the ages of four and twelve
(Marble). However, it has also been performed on infants and adults (Rushwan). Many
times, if the midwife delivering a baby notices that the woman has not been circumcised,
she will go ahead without the woman's consent and perform the operation. Traditionally,
the people who perform this procedure are birth attendants, midwives, or elderly woman in
the village. All of these women have experience in doing the operation however; hardly
any of them have medical training (Rushwan). Despite how unprepared, how unhygienic, or
what problems, physical and mental FGM causes these families continue to perform this
ritual due to social pressures and there culture.
Bibliography
Althaus, Frances. "Female Circumcision." International Family Planning Perspectives 
23.3 (1997): 130 - 133. (Ebsco Host)
Cheakalos, Christina, and Heyn, Eve. "Mercy Mission." People 50.16 (1998): 149 -150.
Crossette, Barbara. "Senegal Bans Cutting of Genitals of Girls." New York Times 18 
Jan. 1999, late ed., 10. (Ebsco Host)
"Female Genital Mutilation." Australian Nursing Journal 5.5 (1997): 18. (Ebsco Host)
Gregory, Sophfronia Scot, and Cole, Wendy. "At Risk of Mutilation." Time 143.12 
(1994): 45. (Ebsco Host)
Hosken, Fran P. "110 Million Girls and Women Mutilated in Africa - Middle East." 
Women's International Network News 20.3 (1994): 29. (Ebso Host)
Marble, Michelle. "UN Agencies Call for a Ban." Women's Health Weekly 21 Apr.
1997: 8 - 9. (Ebsco Host)
"One Hundred Years Ago." BMJ: British Medical Journal 311.7005 (1995): 593. (Ebsco
Host)
Rushwan, H. "Female Circumcision." World Health Apr./May 1990: 24 - 25. (Ebsco
Host)
Walker, Alice, and Pratibha, Parmer. Warrior Marks. New York: Harcourt Brace &
Company, 1993.
Works Consulted
"Banjul Declaration on Violence Against Women." Women's International Network 
News 24.4 (1998): 27. (Ebsco Host)
"Mali: Centre Djoliba." Women's International Network News 24.4 (1998): 32. (Ebsco 
Host)
"Nigeria: Strategies and Tactics for Prevention and Eradication of Female Genital 
Mutilation." Women's International Network News 24.4 (1998): 30 - 31. (Ebsco
Host)
Hecht, David. "Standing Up to Ancient Custom." Christian Science Monitor 90.131 
(1998): 131. (Ebsco Host)
Saran, Ama R. "Turning Up the Volume on Our Sister's Voices." Essence 28.12 (1998) 
: 172 - 173. (Ebso Host)
"Symposium for Religious Leaders and Medical Personnel." Women's International 
Network News 24.4 (1998): 27. (Ebso Host)
Althaus, Frances. "Female Circumcision." International Family Planning Perspectives 
23.3 (1997): 130 - 133. (Ebsco Host)
Cheakalos, Christina, and Heyn, Eve. "Mercy Mission." People 50.16 (1998): 149 -150.
Crossette, Barbara. "Senegal Bans Cutting of Genitals of Girls." New York Times 18 
Jan. 1999, late ed., 10. (Ebsco Host)
"Female Genital Mutilation." Australian Nursing Journal 5.5 (1997): 18. (Ebsco Host)
Gregory, Sophfronia Scot, and Cole, Wendy. "At Risk of Mutilation." Time 143.12 
(1994): 45. (Ebsco Host)
Hosken, Fran P. "110 Million Girls and Women Mutilated in Africa - Middle East." 
Women's International Network News 20.3 (1994): 29. (Ebso Host)
Marble, Michelle. "UN Agencies Call for a Ban." Women's Health Weekly 21 Apr.
1997: 8 - 9. (Ebsco Host)
"One Hundred Years Ago." BMJ: British Medical Journal 311.7005 (1995): 593. (Ebsco
Host)
Rushwan, H. "Female Circumcision." World Health Apr./May 1990: 24 - 25. (Ebsco
Host)
Walker, Alice, and Pratibha, Parmer. Warrior Marks. New York: Harcourt Brace &
Company, 1993.
Works Consulted
"Banjul Declaration on Violence Against Women." Women's International Network 
News 24.4 (1998): 27. (Ebsco Host)
"Mali: Centre Djoliba." Women's International Network News 24.4 (1998): 32. (Ebsco 
Host)
"Nigeria: Strategies and Tactics for Prevention and Eradication of Female Genital 
Mutilation." Women's International Network News 24.4 (1998): 30 - 31. (Ebsco
Host)
Hecht, David. "Standing Up to Ancient Custom." Christian Science Monitor 90.131 
(1998): 131. (Ebsco Host)
Saran, Ama R. "Turning Up the Volume on Our Sister's Voices." Essence 28.12 (1998) 
: 172 - 173. (Ebso Host)
"Symposium for Religious Leaders and Medical Personnel." Women's International 
Network News 24.4 (1998): 27. (Ebso Host)