Outpatients’ Perspectives on Problems and Needs Related to Female Genital Mutilation/Cutting: A Qualitative Study from Somaliland

Sarah Fried,Amina Mahmoud Warsame,Vanja Berggren,Elisabeth Isman,Annika Johansson

doi:10.1155/2013/165893

Sarah Fried, Amina Mahmoud Warsame + Show 3 more

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https://doi.org/10.1155/2013/165893

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Abstract

Aim. To explore female outpatients' perspectives on problems related to female genital mutilation/cutting (FGM/C) and their views on information, care, and counseling. Setting. An FGM/C support center at a maternity clinic in Hargeisa, Somaliland. Methods. A qualitative, descriptive study, using content analysis of seven semistructured interviews with female outpatients. Results. All participants had been ignorant of the etiology of their FGM/C-related complications and hesitant to seek care. All had undergone infibulation but did not wish the same for their daughters. In recent years they had learnt through religious leaders and media campaigns that infibulation was unapproved by Islam. A less severe FGM/C type, “Sunna,” was more accepted; however, few could define what “Sunna” meant. Condemning and ridiculing attitudes against uncircumcised women prevailed in their community. Conclusions. New ideas and concepts related to FGM/C enter the common discourse in the Somali society while traditional norms and values still prevail. Religion was shown to have a strong impact on FGM/C practices and beliefs. Interventions aiming to raise awareness of health consequences of all types of FGM/C, as well as where to seek care for complications, are needed in Somaliland. Involvement of religious leaders in anti-FGM/C programs is essential.

Highlights

The term female genital mutilation/cutting (FGM/C) describes procedures of total or partial removal of external female genitalia or other intentional injury to the female genital organs for nonmedical reasons [1].When FGM/C first came to be discussed beyond the societies in which it was traditionally performed, it was generally referred to as “female circumcision”—a term that draws a direct parallel with male circumcision, creating confusion between these two distinct practices [2]
In this paper we describe a project in Somaliland that attempts to target women who have undergone FGM/C with information, counseling, and medical care and to mobilize communities against the practice
Two themes emerging from the categories were seemingly contradictory—on the one hand an apparent change in FGM/C practice and attitudes, and on the other hand the ridiculing attitudes and negative social sanctions that, according to respondents, uncircumcised women face in the Somali society

Summary

Introduction

The term female genital mutilation/cutting (FGM/C) describes procedures of total or partial removal of external female genitalia or other intentional injury to the female genital organs for nonmedical reasons [1].When FGM/C first came to be discussed beyond the societies in which it was traditionally performed, it was generally referred to as “female circumcision”—a term that draws a direct parallel with male circumcision, creating confusion between these two distinct practices [2]. To emphasize the gravity of the FGM/C act, the word “mutilation” was adopted in the 1990s [3]. This term can be problematic at a community level, and local languages often instead use the less judgmental “cutting.” In 1999, the UN Special Rapporteur on Traditional Practices drew attention to the risk of “demonizing” certain cultures, religions, and communities. The practice is considered to be a basic violation of a number of recognized human rights It is increasingly addressed and discussed in the context of girls’ and women’s rights, rather than strictly as a medical issue [1, 3]

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