Female Genital Mutilation (FGM) is a complex and deeply rooted phenomenon in many societies, with Somalia being one of the countries where this practice is still widespread.
In Somalia, FGM is a serious issue with profound social, cultural, religious, and health implications.
Below, we will explore the causes, motivations, and tribal rituals related to this practice.
Definition and Types of Female Genital Mutilation
FGM refers to any procedure that involves the partial or total removal of the external female genitalia or other injury to the female genital organs for non-medical reasons.
The World Health Organization (WHO) has identified four main types of FGM:
- Type I: Partial or total removal of the clitoris and/or the clitoral hood.
- Type II: Partial or total removal of the clitoris and the labia minora, with or without infibulation.
- Type III: Infibulation, which involves the removal of the external genitalia and the stitching of the vulva to narrow the vaginal opening. This type is the most severe and carries significant risks of physical and psychological complications.
- Type IV: Any other harmful procedure to the female genitalia, such as piercing or the use of corrosive substances.
In Somalia, the most common practices are infibulation (Type III) and clitoridectomy (Type I), with infibulation being particularly prevalent.
Cultural and Traditional Motivations
In Somalia, FGM is viewed as a rite of passage from puberty to adulthood. This rite marks a girl’s entry into marital and social life, and the practice is seen as essential for maintaining a woman’s virginity and purity.
In many communities, an uncut girl may be perceived as “impure” and unsuitable for marriage. Mothers and elder women in the community play a key role in perpetuating this tradition, passing the practice down to younger generations.
Religious Motivations
Some supporters of FGM in Somalia justify the practice through a distorted interpretation of Islam. Although Islam does not prescribe FGM, some Somali communities erroneously believe it to be a religious obligation.
However, major Muslim religious organizations, including the Somali League of Ulema, have clarified that there is no religious basis for FGM.
Types and Health Implications of FGM
FGM includes various forms, each of which carries different health risks.
The health complications associated with FGM range from immediate infections to scarring and permanent damage to the genital organs.
Among the most severe forms is infibulation, which involves the closure of the vulva and a significant reduction in the vaginal opening. This type is associated with complications during childbirth, chronic infections, and psychological difficulties.
Physical and Psychological Implications
Women who undergo infibulation may develop severe infections, permanent scarring, and damage to vaginal tissues.
The mutilation is performed with rudimentary tools such as knives, razors, or scissors. It is not uncommon for these tools to be unsterilized, significantly increasing the risk of infections and complications.
The mutilation may take place in private homes, often with the participation of relatives and neighbors, who view the event as a social celebration.
In some communities, the ceremony is regarded as a type of initiation party for the girl, marking her acceptance into adulthood by the community.
The practice increases the risk of complications during childbirth, as the reduced vaginal opening makes it more difficult for the baby to pass through.
As noted by Sommer in The Impact of Female Genital Mutilation on Health: A Global Perspective, FGM can lead to chronic pain, sexual difficulties, depression, and post-traumatic stress disorder.
In some cases, women who have been infibulated need surgery to reopen the vulva for marriage or childbirth, a process known as de-infibulation.
Tribal and Social Rituals
In The Practice of Female Circumcision in the Sudan: A Study in Cultural Conflict (El Dareer, 1982), we learn that FGM is often performed by elder women or community experts, who are seen as the custodians of tradition.
The rituals associated with FGM can vary, but they generally include a series of ceremonies culminating in the actual procedure.
The girl undergoing mutilation is often isolated from the rest of the community and subjected to a period of healing, during which elder women take care of her, often using traditional herbs or healing powders.
In some tribes, mutilated women are ritually consecrated and protected during the recovery period.
In many cases, the mutilation is seen as part of a spiritual journey, preparing the young girl for her role as a mother and wife.
Social Implications of FGM
FGM is not only a physical act but is intrinsically linked to deeply rooted values within Somali society. Girls who have not undergone mutilation may face enormous social difficulties, including ostracism or exclusion from social, marital, and community life.
- Stigma and Ostracism: Girls or women who are not mutilated may be subjected to discrimination. An uncut woman may be seen as “alien” or “defective” not only by other women but also by men, who may refuse to marry her. This stigma is one of the major obstacles for those who wish to break with tradition. Families that do not mutilate their daughters risk being stigmatized by the community, with severe consequences for their social status.
- The Value of Marriage: In many Somali communities, a woman who has not undergone mutilation may not be considered “suitable” for marriage, which is a crucial part of social and family life. Marriage not only ensures a woman’s social position but also represents the culmination of her cultural and spiritual journey. Virginity and control over female sexuality are crucial components in determining her respectability in Somali society.
- Control of Female Sexuality: FGM is a method of social and sexual control over women. Societies that practice mutilation often believe that a woman must be controlled and purified to prevent behaviors considered indecent or beyond social control. FGM is thus seen as a way to reduce a woman’s sexual drive and preserve her chastity until marriage.
Initiatives for Combatting FGM and Education
In recent decades, numerous international organizations and NGOs have initiated awareness programs to combat FGM. These projects focus on educating communities, empowering women, and creating cultural and social alternatives to reduce and eventually abandon the practice.
Organizations like Tostan have achieved significant successes in other regions of Africa, promoting dialogue within communities and encouraging change through participatory methods (Tostan, 2010. The Role of Education in the Abandonment of Female Genital Mutilation in West Africa: Lessons from the Tostan Program).
Education Programs and Community Involvement
Tostan’s program, for example, focuses on basic education and health awareness, creating safe spaces where communities can discuss issues related to FGM.
These programs have seen significant success in neighboring countries like Senegal and Mali, where the practice has been abandoned in numerous areas.
Similarly, Save the Children (Save the Children, 2017. Female Genital Mutilation: The Effects of Cultural and Religious Justifications on Health in Somalia) is promoting the abandonment of FGM through a community-based approach that fosters dialogue to change social norms.
These programs focus on creating cultural alternatives, encouraging families to reconsider their views on FGM.
In some areas, alternative rites of passage are being introduced that do not involve physical mutilation. These rites, which may include symbolic initiation ceremonies, help preserve the social aspect of the rite without compromising the girls’ health.
Sources:
- Gruenbaum, E. (2001). The Female Circumcision Controversy: An Anthropological Perspective. University of Pennsylvania Press.
- Ahmed, M. (2014). The Social Construction of Female Genital Mutilation: A Historical Perspective on Its Significance in Somali Culture. Scandinavian Journal of Social Science.
- Tostan (2010). The Role of Education in the Abandonment of Female Genital Mutilation in West Africa: Lessons from the Tostan Program. Tostan.
- Tostan (2010). The Role of Education in the Abandonment of Female Genital Mutilation in West Africa: Lessons from the Tostan Program. Tostan.
- UNICEF (2016). *Female Genital M
- Mekonnen, A., & Tsegaye, A. (2012). The Role of Religion in the Practice of Female Genital Mutilation: Perspectives from Somali and Ethiopian Communities. African Journal of Social Science.
- World Health Organization (WHO) (2018). Female Genital Mutilation/Cutting: A Global Concern.
- Nour, N. M. (2004). Female Genital Mutilation: A Silent Health Crisis in the United States. Obstetrics & Gynecology, 104(5), 12-15.
- Sommer, M. (2012). The Impact of Female Genital Mutilation on Health: A Global Perspective. Springer.
- World Health Organization (WHO) (2018). Female Genital Mutilation/Cutting: A Global Concern.
- El Dareer, A. (1982). The Practice of Female Circumcision in the Sudan: A Study in Cultural Conflict. Cambridge University Press.
- Ahmed, M. (2014). The Social Construction of Female Genital Mutilation: A Historical Perspective on Its Significance in Somali Culture. Scandinavian Journal of Social Science.
- Mekonnen, A., & Tsegaye, A. (2012). The Role of Religion in the Practice of Female Genital Mutilation: Perspectives from Somali and Ethiopian Communities. African Journal of Social Science.