Female Genital Mutilation/Cutting – Frequently Asked Questions
Author: Womens UN Report Network
Date: December 11, 2006
Frequently Asked Questions on Female Genital
Mutilation/Cutting
-
What is female
genital mutilation/cutting (FGM/FGC)? - What are the different types
of FGM/FGC? - Which type is the most
common? -
Different
terms are used to describe FGM/FGC. What do they mean? - What is deinfibulation?
- What is reinfibulation?
-
Where does the
practice come from? -
Who performs
FGM/FGC? - What instruments are
used to perform FGM/FGC? - What is done to stop the bleeding?
- At what age is FGM/FGC
performed? - In which countries is
FGM/FGC practiced? -
Why is
FGM/FGC performed? -
How
many women and girls are affected? - How does FGM/FGC affect women’s
health? - Is there a link between FGM/FGC and the risk of HIV/AIDS
infection? - What are the psychological
effects of FGM/FGC? - Is FGM/FGC required by certain religions?
-
Can FGM/FGC be
condoned if it is carried out by medical professionals under hygienic
circumstances? - Since FGM/FGC is part of a cultural
tradition, can it still be condemned? - In which countries is FGM/FGC banned by
law? - Which international legal
instruments can be used for the eradication of FGM/FGC? -
What terms do
people who practice FGM/FGC use to describe the procedure? -
What do women
who underwent FGM/FGC have to say about it themselves? -
What does the
ICPD Programme of Action say about FGM/FGC? - What was said about FGM/FGC during the ICPD+5
review? - What is UNFPA’s
approach to FGM/FGC? - Sources
What is Female Genital Mutilation/Cutting (FGM/FGC)?
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.
What are the different types of FGM/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, such as
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.
Which type is the most common?
Types I and II are the most common, with variation among
countries. Type III, infibulation, constitutes about 20 per cent of all affected
women and is most likely in Somalia, northern Sudan and Djibouti.
Different terms are in use to describe FGM/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 FGM/FGC. This term is considered as confusing by some since it seems to
equate male circumcision with FGM/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 but also to indicate that the practice 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:
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 FGM/FGC or even causing an actual increase in the number of girls
being subjected to FGM/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.
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 be intimate with 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.
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.
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 FGM/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 United States to treat
‘ailments’ in women as diverse as hysteria, epilepsy, mental disorders,
masturbation, nymphomania, melancholia and lesbianism. In other words, the
practice of FGM/FGC has been followed by many different peoples and societies
across the ages and the continents.
Who performs FGM/FGC?
FGM/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, FGM/FGC may be carried out by traditional health practitioners,
(male) barbers, members of secret societies, herbalists, and sometimes by a
female relative.
What instruments are used to perform FGM/FGC?
FGM/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.
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).
At what age is FGM/FGC performed?
The age at which FGM/FGC is performed varies. 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 7 – 10
years or just before puberty, although reports suggest that the age is dropping
in some areas.
In which countries is FGM/FGC practiced?
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.
FGM/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 United States.
Why is FGM/FGC performed?
Cultural practices such as FGM/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 FGM/FGC. These
can be categorised under five headings:
Psychosexual reasons:
FGM/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:
FGM/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; FGM/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 ostensibly to promote hygiene and
aesthetic appeal.
Religious reasons:
Although FGM/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, FGM/FGC is a prerequisite for marriage.
Where women are largely dependent on men, economic necessity can be a major
determinant to undergo the procedure. FGM/FGC sometimes is a prerequisite for
the right to inherit. FGM/FGC may also be a major income source for
circumcisers.
How many women and girls are affected?
It is estimated that over 130 million girls and women have
undergone some form of genital mutilation/cutting, and at least 2 million girls
are at risk of undergoing the practice every year.
How does FGM/FGC affect women’s health?
The effects of FGM/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
FGM/FGC, but are most frequent with infibulation.
FGM/FGC has both immediate and long-term consequences to the
health of women.
Immediate complications:
These include severe pain, shock, haemorrhage, tetanus or
infection, urine retention, ulceration of the genital region and injury to
adjacent tissue, wound infection, urinary infection, fever and septicaemia.
Haemorrhage 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.
Is there a link between FGM/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.
What are the psychological effects of FGM/FGC?
Genital mutilation/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.
Is FGM/FGC required by certain religions?
No. The practice of FGM/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. FGM/FGC is thus more a cultural than a religious
practice.
Can FGM/FGC be condoned if it is carried out by medical
professionals under hygienic circumstances?
No. FGM/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. FGM/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 FGM/FGC.
Since FGM/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 FGM/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.
In which countries is FGM/FGC banned by law?
Africa:
Benin, Burkina Faso, Central African Republic, Chad, Cote
d’Ivoire, Djibouti, Egypt (Ministerial decree), Ghana, Guinea, Kenya, Niger,
Nigeria (multiple states), Senegal, Tanzania, Togo. In Sudan only the most
severe form of FGM/FGC is forbidden by law.
Others:
Australia, Belgium, Canada, Denmark, New Zealand, Norway,
Spain, Sweden, United Kingdom, United States (federal law, and specific state
laws).
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 FGM/FGC.
In September 2001, the European Parliament adopted a
resolution on Female Genital Mutilation . 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/FGC.
Which international and regional instruments can be used for
FGM/FGC eradication?
Most governments in countries where FGM/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 (1999) to article 12 of the
Convention (on women and health) emphasizes that certain cultural or traditional
practices such as FGM/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 FGM/FGC.
General recommendation 14 (1990) pertains particularly
to FGM/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.
1989
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
FGM/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 FGM/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 FGM/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 FGM/FGC and other harmful traditional
practices.
1999
The United Nations
Social, Humanitarian and Cultural Committee (Third Committee of the General
Assembly) 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 FGM/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 FGM/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
FGM/FGC; b) the adoption of specific legislation against FGM/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 FGM/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.
2000
Further Actions and
Initiatives to Implement the Beijing Declaration and Platform for Action.
While it recognses the progress made in the national legislation process to ban
the practice of FGM/FGC, it points out that discriminatory attitudes and norms
persist that makes girls and women more vulnerable to gender-based violence
including FGM/FGC. It calls for national governments’ actions to combat and
eliminate violence against women that are incompatible with the dignity and
worth of the person.
What terms do people who practice FGM/FGC use to describe the
procedure?
Since FGM/FGC is practiced in different countries and cuts
across ethnic groups, there are many different names used to describe different
forms of FGM/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 FGM/FGC, varying from
incisions in the clitoris to intermediate forms. References to the term ‘sunna’
in the Koran are often used to justify FGM/FGC as being a religious
obligation.
What do women who underwent FGM/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)
Do you want to know more?
Some useful links to other sites on FGM/FGC: Rainbo, at www.rainbo.org, PATH, at www.path.org, WHO, at
www.who.org
What does the ICPD Programme of Action say about FGM/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 FGM/FGC:
Para 4.4: “Countries 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”.
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 girl 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.”
What is UNFPA’s approach to FGM/FGC?
UNFPA addresses the practice of FGM/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 FGM/FGC in a holistic manner, within its
cultural and religious context; however cultural arguments can not be used to
condone harmful practices such as FGM/FGC.
Sources for FAQs on Female Genital Mutilation/Cutting
“Female Genital Mutilation. A Joint WHO/UNICEF/UNFPA
Statement.” 1997
“Female Genital Mutilation: The Practice.” WHO Information
Package. 1994
“Visions and Discussions on Genital Mutilation of Girls. An
International Survey.” Jacqueline Smith, 1995.
“Caring for women with circumcision. A technical manual for
healthcare providers.” Nahid Toubia, Rainbo, 1999
“Socio-cultural aspects of female genital cutting.” M. de
Bruyn, KIT, 1998.
“Medical aspects of female genital mutilation.” E. Leye, K.
Roelens, M. Temmerman. International Center for Reproductive Health, University
of Gent. 1998 CRLP Factsheet on FGC
“s Lands wijs, ‘s lands eer? Vrouwenbesnijdenis en Somalische
vrouwen in Nederland”. K. Bartels and I. Haaijer, 1992
“FGC management during pregnancy, childbirth and post-partum
period.”. Background paper for WHO Consultation, 15-17 October 1997, Geveva.
Prof. H. Rushwan.
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customary practices affecting the health of women and
girls”.
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