-Sam G.
---------- Forwarded message ----------
/* Written 2:12 am Feb 11, 1994 by tdrop@web.UUCP in igc:women.news */
FEMALE CIRCUMCISION DECRIED
BY HANNAH EDEMIKPONG
Female circumcision is the popular, but medically incorrect
name for a variety of mutilating genital operations to which female
children and young girls are subjected to in many parts of Africa,
the Middle East, Europe and America where immigrant African
population exists. Circumcision is the cutting of the hood of
the clitoris and beside this is excision which is the cutting of
the clitoris, and of all or part of the labia minora. But the
worst of all these is infibulation, which is the cutting of the
clitoris, labia minora and at least the anterior two thirds and
often the whole of the medial part of the majora. The two sides of
the vulva are stitched together (suturing) except for a small
opening left for the passage of urine or menstrual blood.
These young girls are mutilated to damper sexual desire thereby
ensuring virginity until marriage - a condition still highly valued
in many cultures. As a matter of fact, uncircumcized women are
considered to be unclean and promiscuous. Their chances of marrying
are non-existent. Thus the roots of female genital mutilation lie
in the male desire to control women's sexuality. But today a
host of other supersitions and beliefs have sustained the practice.
Some muslim groups mistakenly believe that it is demanded by Islamic
faith. Hear what a Muslim Sheik Abdul Rahman is the Malian.
town of Mopti is saying, "excision is a religious requirement; if
a woman has a clitoris she is impure and her prayers are unaccep-
table to Allah." Some Christian denominations in Africa also lend
their support to the practice, according to Rev. Augustine Peters
of the God Reformed Mission in Nigeria, "circumcision was a command
by God to the Isrealites. Therefore true Christians must practice
it." And Rev. Uzodima Eze of the First Century Mission in Nigeria
affirms that "his Church cannot preach against the practice
because it was one of the commands given by God to Abraham."
(Gen.17).
Health risks associated with the practice both short term
and long term ranges from hemmorhage, tetanus add septicema
infection from unsterile and often primitive cutting implements
(traditional knife, razor blade or broken glass) and shock from
the pain of the operation which is carried out without anesthesia;
to loss of sexual feelings, chronic urinary tract and pelvic
infection and coital difficulties and problems during childbirth.
Elizabeth Inyang Etuk of Ikom in Nigeria tells her story.
"I was infibulated at the age of six. I remember every bit of it...
The terrible pain and lying tied up for several weeks. It hurt
terribly and I cried and cried. I could not understand why this
was done to me.
'When I was 13, my aunts examined me and declared that I was not
closed enough. They took me to a traditional midwife who lives a
few streets away. When I noticed where they were taking me to, I
tried to escape but they held me firmly and dragged we to the mid-
wife's home. They held me down and covered my mouth so that I could
not scream. They cut my genitals again and this time the traditional
midwife made sure that I was closed. With terrible pain I was
carried home. I was tied up and could not move, I could not urinate
and my stomach became swollen. Some few days later the midwife
came, I thought she wanted to operate me again, I screamed and lost
consciousness. I woke up in a private hospital's ward. They were
moaning women all around me. I did not know where I was and was
in terrible pain, my legs and my genital area were all swollen.
Later the doctor told me that re-infibulation had been performed
on me to cut open to let urine and puss pass out so that my swollen
stomach could subside. I was terribly weak and wanted to die.
Why would my mother do this to me?. what had I done to be hurt so
terribly? It is years now; the doctors told me that I can never
have children because of infection. Therefore no one will marry
me, for no one wants a wife who cannot have a child......."
Another survivor, Arit Etim 30 from Eniong Abatim in Nigeria
said, " I was infibulated at the age of 8 and my vagina was closed
by sewing amidst terrible physical pain, at 18 I was married and
became pregnant. At childbirth the scar was split to let the
baby out. The tough abliterated vulva has lost its elasticity and
the head of the baby was pushed through the prineum (which tears
more easily than the infibulation scar during the second stage of
labour). However, the baby I delivered died and since then my
vagina has been ruptured leading to continual dribbling of urine,
Although my husband has married a second wife, the shame and the
embarrassments that I have been subjected to is greater than if I
had been divorced. I rarely attend public gatherings because my
apparel around my buttocks would always be wet as if I am menstrua-
ting..."
Our Women's Shelter is now actively engaged in organizing
public awareness campaigns in our community through radio and
television jingles and newspaper advertisements. Our field
counsellors also spend a lot of time simply talking to women about
these issues, which have been shrouded by secrecy and myth, and
supported by strong societal pressures. By talking to women we have
begun to break the silence and expose the oppressiveness of female
genital mutilation. A recent letter from Niena Jumbo of Opobo
Nigeria reads; "I met your campaign team one market day, discussing
circumcision and its effects on women's health.
It was my first time hearing women discussing circumcision.......
"It was my first time hearing sex issues in public since sex is not
even discussed with one's own husband.... I have since then been
bold to break this silence by discussing my sexual problems with my
husband.
We believe that while legislation is one tool to be used in
fighting genital mutilation, we don't consider it the best especia-
lly where it cannot be translated into firm commitment or action.
Besides, it might simply drive the practice underground making it
even more difficult to eradicate. Our strategy is to mobilize
women to fight this oppressive practice.
However, our greatest handicap at the moment is financial
since more fund is needed to meet our operational cost as ours is
a continuous campaign of education to show the traditionalists
the undesirable consequences of the practices they are tempted
to follow. We therefore appeal for your support and joining us
as a sponsor so that you become a part of our network of sharing
information and building support. Donations in support of our
campaign programmes should be addressed in registered mail to:
HANNAH EDEMIKPONG, BOX 185, EKET, AKWA IBOM STATE, NIGERIA. W.
AFRICA.
[this was taken from "Encounter", a newsletter published by Hannah
Edemikpong in a women's shelter, Akwa Ibom State, Nigeria. the
newsletter is for Spring/Summer 1993 and is, as far as I know,
their most recent ]