Tradition That Hurts: The Unspoken Truth of FGM

A Tradition of Pain

The morning sun shines through the thin walls of the mud-brick house as twelve-year-old Amina

sits quietly, her heart racing. In her rural community, tradition shapes every part of life, and today

those customs feel especially heavy. The air is thick with fear and expectation as the village

women gather around her, their faces serious. When the old hands approach with a small, sharp

tool catching the light, Amina closes her eyes, bracing herself for pain she cannot escape. Every

year, more than 200 million women and girls go through the pain of Female Genital Mutilation

(FGM). This practice, which has no health benefits, continues across generations because of

cultural beliefs. In some places, it is seen as a sign of purity, a step toward marriage, or a way to

honor old traditions.

FGM is frequently discussed as a remote issue affecting only a small segment of the population,

yet the statistics represent real experiences of pain, coercion, and survival. Understanding the

persistence of FGM requires examining the cultural beliefs, social expectations, and power

structures that sustain this harmful practice.

Female Genital Mutilation (FGM) is performed in three primary forms

• Type 1 involves the partial or total removal of the clitoris and sometimes the clitoral hood.

• Type 2 entails the complete removal of the clitoris and the labia minora, and may also include the labia majora.

• Type 3 is the most severe, involving the removal of part or all of the external genitalia and the stitching of the vaginal opening.

Type 1 and Type 2 are the most prevalent, although in countries such as Somalia, the incidence of Type 3 is increasing.

The Scope of the Practice

Beyond the classification of FGM types, the prevalence and scope of the practice must be

considered. Every eleven seconds, a girl is subjected to female genital mutilation. Girls as young

as a few months old up to adulthood undergo FGM in villages across Africa, the Middle East,

and Asia. The procedure most commonly occurs when girls are approximately five to six years

old, resulting in lifelong pain, including severe discomfort during basic bodily functions such as

urination. Imposing such irreversible harm on young girls who cannot provide consent

constitutes a significant violation of their rights. The practice is frequently justified through

religious or traditional authority, yet historical evidence demonstrates that FGM predates both

Islam and Christianity and is rooted in ancient customs. In many practicing countries, FGM is

closely associated with tribal traditions, concepts of family honor, and social cohesion.

Cultural and Social Roots

In West Africa, tribes such as the Saranahule (Soninke), Mandinka, Fula, Yoruba, and Hausa

engage in FGM as part of longstanding communal customs. While many of these groups are

associated with major religions, others, such as the Wolof and Krio, do not practice FGM. In

numerous villages, FGM is closely linked to perceptions of social and marital value. Upon

reaching puberty, girls may be married, and their bride price is often influenced by whether they

have undergone FGM, reflecting beliefs about purity and marital suitability. The term "cut" is

commonly used to describe individuals who have experienced FGM. The persistence of FGM is

further reinforced by social circumstances¹ . Studies and documentaries indicate that the practice

continues in areas with inadequate healthcare and limited educational opportunities, which

hinder efforts to abandon it. In some tribes in countries such as The Gambia, women believe

FGM is necessary for childbirth, a misconception perpetuated by a lack of education in isolated

villages². Many women in these communities have spent their entire lives within their villages,

interacting only with others who share similar experiences.

The Unseen Consequences

This isolation has significant consequences. Most women, having only interacted with others

who have undergone FGM, often lack accurate knowledge of female anatomy. Contrary to

prevailing beliefs in practicing communities, FGM frequently results in severe long-term health

complications³. Chronic pain is common due to nerve and tissue damage. Infections are

prevalent, particularly when the same instruments are used on multiple girls, increasing the risk

of communicable diseases such as HIV ². Women subjected to Type 3 FGM often experience

menstrual difficulties because the vaginal opening is obstructed. In many cases, women must be

re-cut upon marriage to reopen the vaginal passage. Childbirth becomes extremely painful and

hazardous, as scar tissue complicates labor and increases the risk of prolonged delivery or severe

tearing³. Postpartum, many women continue to suffer from infections and delayed healing due to

the extent of the damage.

The consequences of FGM extend beyond physical harm to include profound psychological

trauma. Women who have undergone FGM frequently experience long-term mental health

issues. From an early age, girls are subjected to fear-based manipulation, being told they are

unclean and unworthy of marriage unless they undergo the procedure. After enduring FGM,

which is reinforced by peers and elders, the subject becomes taboo, leaving individuals to cope

with their suffering in isolation.

A Path Toward Healing and Change

Despite official bans in countries such as The Gambia, Burkina Faso, Ghana, Ethiopia, and Guinea,

high rates of FGM persist. In The Gambia, for example, many villages continue the practice despite

legal prohibitions and efforts to overturn the ban. Eliminating FGM requires more than legislative

action; it necessitates education, open dialogue, and community awareness to challenge entrenched

beliefs. Sustainable change will occur when women and girls are empowered to make informed

decisions about their bodies and when communities recognize that traditions can and should evolve.

References

1. The term "cut" for someone who has undergone FGM is commonly reported in

ethnographic and anthropological research on communities practicing FGM. See:

Shell-Duncan, B., & Hernlund, Y. (2000). Female "Circumcision" in Africa: Culture,

Controversy, and Change. Lynne Rienner Publishers.

2. The correlation between FGM and child marriage in sub-Saharan Africa: Koski, A., &

Heymann, J. (2017). Thirty-year trends in the prevalence and severity of female genital

mutilation: A comparison of 22 countries. BMJ Global Health, 2(4), e000467.

3. The persistence of FGM due to social circumstances and lack of healthcare/education:

UNICEF. (2016). Female Genital Mutilation/Cutting: A Global Concern.

4. The belief in The Gambia that women cannot give birth without FGM: UNICEF. (2013).

Female Genital Mutilation/Cutting: A statistical overview and exploration of the

dynamics of change.