OPINION
By Fatou Janneh
I believe that embracing diverse perspectives is essential not only for raising awareness and educating our communities but also for empowering individuals, particularly women and girls, to make informed decisions about their own bodies. Dr. Fuambai Ahmadu argues that the repeal of the female genital mutilation/cutting (FGM/C) ban in The Gambia is necessary to uphold women’s rights to bodily autonomy and cultural practices. She contends that African and Muslim women should have the same rights as Western women to make decisions about their bodies, including the choice to undergo this procedure. However, I strongly disagree as it is our shared responsibility to foster an inclusive environment where all voices are heard, ensuring that our needs and choices are accurately represented and respected. While she emphasizes the perceived biases of international bodies, particularly the World Health Organization, in advocating Western ideals over African traditions, we cannot overlook the undeniable truth that FGM carries severe consequences that necessitate protective measures. Therefore, it is my opinion that the ban on FGM should not be repealed, as it stands as a crucial safeguard against practices that endanger the health and rights of women and girls.
The ban on FGM in The Gambia is not a form of recolonization but a critical step to protect the health and dignity of women and girls. Despite claims from some quarters, including those who argue for its religious and cultural significance, this practice remains a significant threat. Dr. Fuambai Ahmadu’s assertions, which sometimes misleadingly present FGM as integral to Islamic tradition, have sparked debate within our society. It is crucial to dispel these misconceptions and reaffirm that the ban is rooted not in cultural bias but in safeguarding fundamental human rights.
Dr. Ahmadu’s framing of gender issues often relies on binary distinctions that simplify the complexities of the African context. By categorizing women’s rights as a battle between “Western ideals” and “African traditions,” she overlooks the rich cultural experiences that exist within these societies. This binary approach not only misrepresents the realities of many women but also hinders meaningful dialogue about bodily autonomy and cultural practices. Instead of fostering a nuanced understanding, this dualistic framework fosters division and neglects the agency of African women who navigate multiple identities and cultural contexts. It is essential to focus on the diverse voices and experiences within African communities to create a comprehensive understanding of these issues. By acknowledging that the struggle for women’s rights transcends simplistic dichotomies, we can promote a more inclusive and empowering discourse that reflects the true nature of gender dynamics in Africa and The Gambia in particular.
Additionally, Dr. Ahmadu emphasizes that the FGM ban removes a woman’s right to choose and infantilizes African and Muslim women by restricting their bodily autonomy. However, it is crucial to recognize that many instances of the practice involve minors who cannot provide informed consent. Protecting vulnerable children from harm does not infantilize them but ensures their rights and well-being. While cultural traditions hold immense value, they must evolve to prioritize individual rights and well-being. The ban on FGM in The Gambia safeguards girls and women from irreversible harm. For instance, studies have shown that FGM can lead to severe complications such as infections, chronic pain, and childbirth difficulties, showcasing the necessity of protective measures to uphold health and autonomy.
For instance, in 2003, after high school, I traveled to Sierra Leone, where I met Maimuna who became a dear friend during my stay in Freetown. Her experience with FGM deeply sensitized me to bodily autonomy issues. She endured two cuttings: as a young girl and again around 15 years old because her aunt believed her clitoris had regrown. This seemed senseless, but it’s true. In 1998, one of my sisters, at 17 years old, couldn’t deliver naturally and was cut (extended) after days of labor to give birth to her son. Her mother-in-law and our grandmother normalized this pain, claiming it was a third stage of womanhood. Also, in 2014, when my younger sister got married, she was taken to have her seal removed so she could consummate her marriage that night. She returned visibly shaking while in intensive pain. Months later, during labor, it took a little over 72 hours for the baby to be delivered. The baby passed away two days later due to respiratory problems.
As you said, you, too, took part as a participatory observer during initiations in different communities across Africa. You must have seen how different instruments have been used in cutting the flesh of girls, who are usually gripped by more than one person if they are a bit older in most instances. Interestingly, people have different skin types, so the healing process and the nature of the scars FGM left would also contribute to its short and long-term consequences. For example, research has shown darker skin types are more prone to thick, raised scars, leading to chronic pain and visible disfigurement. These scars can also result in severe psychological effects. If you’ve endured trauma as an adult after your initiation in Kono, imagine the horror of a 7-year-old undergoing such procedures. Physical pain, coupled with emotional and psychological distress, can have lifelong consequences. How can you simplistically and explicitly say people who underwent this process have the same experience, considering the varied physiological, psychological, and cultural contexts? These aren’t fictitious movies, my dear sister- Dr. Fuambai Ahmadu. These are real-life stories that can be verified. Each story reflects a unique and often harrowing reality, which cannot be dismissed by a single narrative or personal experience.
It goes without saying that one cannot treasure what they don’t have, nor can one truly understand its significance. As the saying goes, “If you don’t use it, you lose it.” Imagine growing up in a village where every child is given a traditional kora or balafon at birth. Some children receive a beautifully crafted kora with its mesmerizing melodies, while others receive a resonant balafon with its rich tones. Now, suppose you were given one of these instruments, but it was taken away from you before you ever had the chance to play it. As you grow older, you hear others talk about the soulful tunes of the kora or the vibrant rhythms of the balafon. They describe the cultural significance, the joy of playing music that connects them to their heritage, and the communal celebrations that come alive with their music.
How can one truly understand the value of the kora or balafon that was taken from them in childhood? You may have seen others cherish and play their instruments, but you have never felt the strings of the kora beneath your fingers or heard the resonant notes of the balafon you could have played. The significance of these instruments, the cultural connection, and the joy they could have brought you remain unknown. This loss is not just about missing out on playing music; it’s also about missing a part of your cultural identity, an experience that could have enriched your life in profound ways.
Similarly, how can an adult female truly understand the significance of her clitoris, an integral part of her anatomy, when it was taken from her in childhood? The clitoris is not just a physical part of the body; it represents a woman’s sexual autonomy, her right to experience pleasure, and a fundamental aspect of her personal identity. Losing it through FGM means losing something deeply significant, a loss that is both personal and cultural.
Essentially, the issue isn’t about competing ideologies as Dr. Ahmadu wants us to believe; it’s safeguarding women and girls’ dignity and self-worth. Cultural values can thrive without subjecting girls to trauma. Let’s embrace our heritage’s positives while abandoning harmful practices. Dr. Ahmadu’s emphasis on inequality and discrimination against Africans, while valid in global contexts, cannot justify perpetuating these harmful practices within our communities. While these issues, mainly injustice, are prevalent in various parts of the world, including the West, using them to defend practices that harm women and girls in our own cultural contexts undermines efforts to protect their dignity and rights. Pride in our heritage should not blind us to the realities of the physical and psychological harm caused by this practice.
She also argues that FGM is a deeply valued cultural and religious practice that should be respected and preserved. Even though cultural and religious traditions are significant, they should not justify practices that cause harm and violate human rights. FGM, unlike many other cultural practices, has been widely recognized as harmful and a violation of fundamental rights. Respecting cultural and religious practices is crucial, but not at the expense of human rights. The ban on FGM respects cultural diversity while promoting practices that do not harm. For example, in communities where FGM is prevalent, alternative rites of passage ceremonies that do not involve cutting can still take place like the masquerade dance and ceremony you (Dr. Ahmadu) experienced, preserving cultural heritage without endangering girls’ health. This approach ensures cultural continuity while safeguarding individual dignity and well-being.
Dr. Ahmadu criticizes the anti-FGM movement for its alleged bias and racism and for using horror-inducing imagery without sufficient medical or scientific evidence. However, numerous studies and testimonies highlight the implications of this practice (mentioned earlier). Recent research contradicts Dr. Ahmadu’s assertion that there’s no link between FGM and vesicovaginal fistula (VVF). Studies in Nigeria, where FGM prevalence is high, demonstrate a significant correlation. Criticism of anti-FGM campaigns often stems from perceived cultural insensitivity. However, effective campaigns engage communities respectfully, addressing health risks with scientific rigor. For instance, GAMCOTRAP has used culturally sensitive education to highlight the medical risks of FGM, fostering community-led efforts to abandon harmful practices. This approach has built trust and empowered women to advocate for their health within their cultural contexts. I remember how some community members would eagerly receive us, and I’m grateful they entrusted us with the burden they had carried in their chests for so long.
Dr. Ahmadu shares her personal experience of undergoing the procedure and argues that it did not impair her sexual pleasure. While respecting Dr. Ahmadu’s personal experience, it is crucial to recognize that many women do not share this experience. Her lack of long-term negative effects from cutting does not negate the severe harm experienced by countless others. While personal experiences vary, policy decisions must consider broader health implications. Dr. Ahmadu’s personal view that the clitoris is not necessary for sexual enjoyment and orgasm is subjective and does not reflect the diverse experiences of women.
Furthermore, her assertion about Western doctors profiting from labiaplasty does not address the immediate threat to Gambian girls’ well-being posed by FGM. It deflects from the urgent need to protect girls from harmful practices sanctioned by cultural norms. It’s essential to prioritize the health and rights of these girls rather than deflecting attention to unrelated issues.
Dr. Ahmadu also encourages continued dialogue about the practice among African and Muslim women, stressing the importance of having these conversations to respect and understand diverse experiences and choices. I also believe that ongoing dialogue is indeed vital, but it should include the voices of those who have been adversely affected by the practice. Their experiences should be at the forefront of any discussion on this issue.
From experience, collaborative efforts with local leaders have proven effective in promoting alternative rites of passage that celebrate cultural identity without harming girls. For instance, community-led workshops in The Gambia have empowered women to challenge harmful traditions while fostering dialogue that respects diverse viewpoints. Such initiatives promote lasting change rooted in community consensus and mutual respect. For example, in 2007, over 10 circumcisers “dropped their knives” and joined the global movement campaigning against FGM. Often, some community members uphold such cultural practices for financial reasons. I had the privilege of traveling across the country with GAMCOTRAP to educate communities about these practices. I remember how many participants, including men, found it difficult to watch videos depicting the procedures. During one session in the Upper River Region, a participant shared that he had never seen his spouse unclothed. It was eye-opening to hear such vulnerable stories from men about women’s experiences
In summary, maintaining the ban on FGM is crucial for safeguarding the health and empowerment of women and girls in The Gambia. Repealing this ban would not only contravene public health and human rights standards but also violate international commitments and undermine years of advocacy and legislative progress. It disregards the overwhelming support from various organizations dedicated to protecting women’s rights and contradicts the prevailing public opinion that favors banning this harmful practice. Moreover, repealing the ban would set a detrimental legal precedent and betray the social contract between parliamentarians and their constituents, who expect their representatives to prioritize their well-being over cultural traditions that perpetuate harm. By upholding the ban, The Gambia demonstrates its commitment to human rights, ensuring that all individuals, regardless of gender or cultural background, can live free from practices that threaten their physical and mental health.
I believe that with time, Dr. Fuambai Ahmadu and others who currently advocate for the practice of FGM will join the anti-FGM campaign, just as many others once considered resistant have done. Through increased awareness, accurate information, and valuable education, individuals have voluntarily engaged in celebrating our initiation ceremonies without involving any form of cutting. I urge our esteemed National Assembly members to uphold their patriotic duty and consider the legacy they leave behind by retaining the ban on FGM without repeal. This crucial legislation protects the health, dignity, and rights of women and girls across our nation. It is imperative that our representatives prioritize the national interest over personal considerations.
