Living in a Lifeless Body: Female Genital Mutilation in Egypt
Opinion Policy Analysis by Nadine Ayoub, Contributor
February 6th, 2021
Female genital mutilation is a form of oppression that compromises the bodily autonomy of many women. Although some women are privileged enough not to experience this excruciating act and have to deal with its onerous consequences, it is important to use this privilege to showcase how other women are being marginalized; to an extent where it’s as if they’re living in a lifeless body, one they have lost full control of.
Introduction to Female Genital Mutilation
Female genital mutilation (FGM) has been practiced for so long and its implementation remains rampant in many countries. This common practice compromises the identity of these women and leaves them to deal with the consequences that arise on their own, with no one to care for them, as this act is considered a “norm”. As decades passed, humanity has witnessed progression and advancement, yet a vile, patriarchal act is still kept alive and lauded without an ounce of guilt. This demonstrates the power dynamic being reinforced constantly and consistently, the traditional gender roles exhibited by performing this act, and the lives of a particular group of marginalized women.
Female Genital Mutilation in Egypt
Female genital mutilation is a global issue that is still being practiced in many countries, specifically in Africa, Asia, and the Middle East. Egypt is a country notorious for its reputation involving sexual harassment, but that is not the only issue that women continue to face there. In 2018, the rate of medicalized FGM among women was 38%; this is quite a critical statistic considering Egypt’s population (around 100 million, almost a 1:1 male to female ratio). The practice of FGM has been prevalent in Egypt since the 16th century (B.C.). Although it was criminalized in 2008, it is still being practiced by many. Its criminalization came about after a photograph of a young girl enduring FGM gained massive nation-wide media attention in 2007. It is thought-provoking that it took the widespread global circulation of this photograph to pressure the Egyptian government to finally criminalize the act. It has been an ongoing treatment for centuries and people are conscious of it, yet a mere photograph was the reason behind forbidding FGM.
This begs the question, what are the reasons behind the ongoing practice of FGM? It amalgamates both cultural and societal reasons, with the addition of religion claiming that it is to maintain the purity of women. In Egypt, over half of Egyptians, both men and women, believe that FGM is commanded by religion. However, this practice was developed to maintain a power dynamic that has long existed before Islam, Christianity, or any other religion. It was previously mentioned that the practice has been ongoing in Egypt long before Christianity, which affirms that it is an act independent of religion. However, it is evident that it is an act that manifests the rooted inequalities between the genders.
Gender and Power Dynamic
In countries where FGM is unquestioned, much like Egypt, it is a social norm; people feel the need to conform to societal pressures and are fearful of being rejected if they do not comply to the norms. We have all fallen victim to societal pressures, which, in this case, are strong motivators for perpetuating the cycle of engaging in FGM. Another aspect to it being a social norm, is that it is thought to be essential in raising a girl in preparation for adulthood, then marriage. It is evident that it is an act that is motivated by what is sexually acceptable behavior for women, which is done to restrain them.
One common argument supporting its continuation is that it is considered a cultural tradition. Cultural traditions are often hard to get rid of as they are deeply rooted in what defines the rights and wrongs of society. The existing power dynamic in the public sphere is created by the societal norms of the culture. Interestingly, it is not only the power dynamic that exists in the public sphere that permits FGM but also how it is being internalized and manifested in the private sphere. This is an important indicator as to whether the “less powerful” partner will communicate their concerns about FGM to the “more powerful” partner. In most instances, when there is significant inequality, this will lead to greater conflict.
It is rather obvious that the existing power dynamic is a result of men being in power, which is why FGM can be described as a patriarchal act; however, women themselves can feed into the vicious cycle and perpetuate acts of FGM. One survivor who was circumcised while she was unconscious right after delivering her child: “How could women do something like that to one another, how?”; this is noteworthy since it demonstrates how women internalize their role as subordinates, which renders them susceptible to performing FGM on each other and amplifying the existing power dynamic.
Policy Recommendations
The research on policy reform in Egypt is not abundant; however, in 1997 there was an attempt made by the Egyptian government at reform. They issued a ministerial law that prohibits FGM from being performed outside of public hospitals. This is particularly permitting the medicalization of FGM rather than abolishing all possible forms this practice can take. It comes with no surprise that this ban was unsuccessful since it was not properly publicized and/or implemented. Even after the criminalization of FGM in 2008, it still remains prevalent in Egypt. This is why it is important for political figures to advocate for not only policy reform, but also for greater public awareness to eliminate FGM; this way what is being portrayed in the public sphere will manifest into the private sphere.
Nonetheless, it is also important to implement policies in hospitals to impede the medicalization of FGM; raising the awareness of healthcare professionals will fortify their knowledge on the matter, which in turn makes them primary representatives for change. This will allow health care professionals to play a supportive role in ameliorating the well-being of women who have fallen victim to FGM. We don’t necessarily need to have policies directed towards eradicating FGM but rather ones that protect women from the manifestation of the long-established gender inequality, which is accompanied by devastating consequences. Moreover, authority figures, specifically religious leaders, can contribute to the endorsement of this act. One of the primary reasons as to why FGM is still taking place is because it is being done in the name of religion; for this reason, when religious leaders become well informed, they become effective agents in eradicating FGM.
The general public’s affinity towards accepting and participating in bringing about policy changes, plays an important as well. As previously mentioned, there is a strong positive correlation between societal pressures and performing FGM. This illustrates that FGM will continue to be carried out among the coming generations, unless there are policies that abolish FGM by adopting policies that empower women through education; this will reflect positively on the reduction of FGM cases as you will be targeting women to go against the imposed societal norms.
The public should be educated regardless of which community they come from, their gender, or their profession; this way we can make it part of the conversation, so it becomes less of a crime done in secret. The more people are educated and aware, the more they will advocate for eliminating FGM, and the more pressure this adds on the government to ensure the proper implementation of laws regarding FGM. This way, we can foster a society that is inclusive and that does not permit gender-based discrimination.