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Female Genital Mutilation in Islam: Difference between revisions
Female Genital Mutilation in Islam (view source)
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UNICEF's 2016 report into FGM estimates that in the 30 countries surveyed at least 200 million girls and women have undergone FGM.<ref>UNICEF [https://www.unicef.org/media/files/FGMC_2016_brochure_final_UNICEF_SPREAD.pdf Female Genital Mutilation/Cutting: a Global Concern (2016)]</ref> Assuming a world population of 7.9 billion, this means that about one in twenty girls or women world-wide have undergone FGM. | UNICEF's 2016 report into FGM estimates that in the 30 countries surveyed at least 200 million girls and women have undergone FGM.<ref>UNICEF [https://www.unicef.org/media/files/FGMC_2016_brochure_final_UNICEF_SPREAD.pdf Female Genital Mutilation/Cutting: a Global Concern (2016)]</ref> Assuming a world population of 7.9 billion, this means that about one in twenty girls or women world-wide have undergone FGM. | ||
About 80% of this FGM is attributable to Muslims.<ref name=":2">[ | About 80% of this FGM is attributable to Muslims.<ref name=":2">[https://web.archive.org/web/20220220090423/https://fgmtruth.wordpress.com/what-percentage-of-global-fgm-are-moslems-responsible-for/ What Percentage of Global FGM is done by Moslems ?]</ref> And assuming a world population of Muslims of 1.7 billion, this means that at least one in five (20%) Muslim women is mutilated. | ||
FGM is found only in or adjacent to Islamic groups.<ref name=":0" /> The 20% of FGM attributable to non-Muslims occurs in communities living in FGM-practicing Islamic societies (e.g. the Egyptian Copts<ref>[ | FGM is found only in or adjacent to Islamic groups.<ref name=":0" /> The 20% of FGM attributable to non-Muslims occurs in communities living in FGM-practicing Islamic societies (e.g. the Egyptian Copts<ref>[https://web.archive.org/web/20220220090640/https://copticliterature.wordpress.com/2014/03/12/prevalence-of-and-support-for-female-genital-mutilation-within-the-copts-of-egypt-unicef-report-2013/ Prevalence of and Support for Female Genital Mutilation within the Copts of Egypt: Unicef Report (2013)]</ref>), or to non-Islamic societies that have been hubs of the Islamic slave trade (e.g. Ethiopia and Eritrea<ref>[https://data.unicef.org/wp-content/uploads/2020/02/A-Profile-of-FGM-in-Ethiopia_2020.pdf A Profile of Female Genital Mutilation in Ethiopia]</ref>). About one in eighty (1.28%) non-Muslim women are genitally mutilated world-wide. [[File:Fgmmuslimmap.jpg|alt=World maps comparing distributions of FGM and of Muslims|thumb|World maps comparing distributions of FGM and of Muslims|left|350x350px]]FGM predates Islam. The [[Banu Qurayza|Banu Quraysh]], Muhammad's native tribe, appear to have engaged in the practice (see [https://wikiislam.net/index.php?title=Female_Genital_Mutilation_in_Islam&stable=0#FGM_before_Islam FGM before Islam]). Muhammad maintained the practice after migrating to Medina and is recorded as approving of the practice in four hadith. Two other hadith record the [[sahabah]] (Companions of Mohammed) engaging in the practice. The Qur'an contains no explicit mention of FGM. However, Qur'an 30:30, by exhorting Muslims to ''<nowiki/>'adhere to the fitrah''' indirectly, but ineluctably exhorts Muslims to engage in FGM. (see [https://wikiislam.net/index.php?title=Female_Genital_Mutilation_in_Islam&stable=0#FGM_in_the_Qur.27an_and_Hadith FGM in the Qur'an and Hadith]) | ||
''<nowiki/>'' | ''<nowiki/>'' | ||
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Another passage from Strabo suggests that Jews practiced FGM some time after Moses’ death. | Another passage from Strabo suggests that Jews practiced FGM some time after Moses’ death. | ||
{{Quote|'Geographica' - Strabo|'Superstitious men were appointed to the priesthood, and then tyrannical people; and from superstition arose abstinence from flesh, from which it is their custom to abstain even today, and circumcisions and excisions of females'}} | {{Quote|'Geographica' - Strabo|'Superstitious men were appointed to the priesthood, and then tyrannical people; and from superstition arose abstinence from flesh, from which it is their custom to abstain even today, and circumcisions and excisions of females'}} | ||
'''The Jewish philosopher Philo of Alexandria''' (c. 20 BC – 50 AD) reports in his ''‘Questions on Genesis’''<ref>[ | '''The Jewish philosopher Philo of Alexandria''' (c. 20 BC – 50 AD) reports in his ''‘Questions on Genesis’''<ref>[https://web.archive.org/web/20220220091148/https://www.hup.harvard.edu/catalog.php?isbn=9780674994188 Questions on Genesis - Philo]</ref>: | ||
{{Quote||‘Why orders he the males only to be circumcised? (Genesis 17:11). For in the first place, Egyptians, in accordance with the national customs of the country, in the fourteenth year of their age, when the male begins to have the power of propagating his species, and when the female arrives at the age of puberty, circumcise both bride and bridegroom. But the divine legislator appoints circumcision to take place in the case of the male alone for many reasons: the first of which is, that the male creature feels venereal pleasures and desires matrimonial connexions more than the female, on which account the female is properly omitted here, while he checks the superfluous impetuosity of the male by the sign of circumcision.’}} | {{Quote||‘Why orders he the males only to be circumcised? (Genesis 17:11). For in the first place, Egyptians, in accordance with the national customs of the country, in the fourteenth year of their age, when the male begins to have the power of propagating his species, and when the female arrives at the age of puberty, circumcise both bride and bridegroom. But the divine legislator appoints circumcision to take place in the case of the male alone for many reasons: the first of which is, that the male creature feels venereal pleasures and desires matrimonial connexions more than the female, on which account the female is properly omitted here, while he checks the superfluous impetuosity of the male by the sign of circumcision.’}} | ||
'''The Greek physician Galen''' (129-c. 200 AD) notes that the Romans developed a procedure which involved slipping fibulae (the latin word for ‘brooches’) through the labia majora of female slaves as a form of contraception. He also notes in his ''‘Introductio sive Medicus’'':{{Quote||‘Between these [labia majora], a small bit of flesh, the clitoris, grows out at the split. When [the clitoris] protrudes to a great extent in their young women, Egyptians consider it appropriate to cut it out’}} | '''The Greek physician Galen''' (129-c. 200 AD) notes that the Romans developed a procedure which involved slipping fibulae (the latin word for ‘brooches’) through the labia majora of female slaves as a form of contraception. He also notes in his ''‘Introductio sive Medicus’'':{{Quote||‘Between these [labia majora], a small bit of flesh, the clitoris, grows out at the split. When [the clitoris] protrudes to a great extent in their young women, Egyptians consider it appropriate to cut it out’}} | ||
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reported that inland from Mogadishu a group has | reported that inland from Mogadishu a group has | ||
{{Quote|James Bruce (British explorer)|The Falasha [as the Agaazi] submit to both [male and female circumcision]. These nations however they agree in their rite, differ in their accounts of the time they received this ceremony, as well as the manner of performing it. The Abyssinians of Tigre say, that they have received it from Ishmael’s family and his descendants, with whom they wee early connected in their trading voyages. They say also , athat the queen of Sheba, and all the women of that coast, had suffered excision at the usual time of life, before puberty, and before her journey to Jerusalem. The Falasha again declare, that their circumcision was that commonly practiced at Jerusalem in the time of Solomon, and in use among them when they left Palestine, and came into Abyssinia.}} | {{Quote|James Bruce (British explorer)|The Falasha [as the Agaazi] submit to both [male and female circumcision]. These nations however they agree in their rite, differ in their accounts of the time they received this ceremony, as well as the manner of performing it. The Abyssinians of Tigre say, that they have received it from Ishmael’s family and his descendants, with whom they wee early connected in their trading voyages. They say also , athat the queen of Sheba, and all the women of that coast, had suffered excision at the usual time of life, before puberty, and before her journey to Jerusalem. The Falasha again declare, that their circumcision was that commonly practiced at Jerusalem in the time of Solomon, and in use among them when they left Palestine, and came into Abyssinia.}} | ||
James Bruce also reports that the Catholic missionairies in Egypt thought Copts practiced excision ''“upon Judaic principles”'', therefore, they ''“forbade, upon pain of excommunication, that excision should be performed upon the children of parents who had become Catholics”.'' | |||
James Bruce also reports that the Catholic missionairies in Egypt thought Copts practiced excision ''“upon Judaic principles”'', therefore, they ''“forbade, upon pain of excommunication, that excision should be performed upon the children of parents who had become Catholics”.'' | |||
Browne reported in 1799 that Egyptians practice female excision, and that infibulation to prevent pregnancy is general among female slaves, who come from the Black south. | Browne reported in 1799 that Egyptians practice female excision, and that infibulation to prevent pregnancy is general among female slaves, who come from the Black south. | ||
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This endemic sexual violence further amplifies the society's anxieties with regard to the chastity and purity of their females - leading them to sequester and protect their females even more from young men. This is a positive feedback dynamic whose endpoint is the complete absence and invisibility of non-familial females from the lives of the low-status young men, who are doomed to systemic and chronic bachelorhood. {{Quote|[https://www.amazon.com/Marriage-Civilization-Monogamy-Made-Human/dp/1621572013 'Marriage and Civilization' by William Tucker (2014)]|'In a 2004 New York Times article, a graduate student in his twenties described what it was like growing up in Saudi Arabia. He said that he had never been alone in the company of a young woman. He and his friends refer to women as “BMOs – black moving objects” gliding past in full burkas. Brideprices are steep and men cannot think of getting married until they are well established in a profession. All marriages are arranged and it is not uncommon for the bride and groom to meet at their wedding.'}} | This endemic sexual violence further amplifies the society's anxieties with regard to the chastity and purity of their females - leading them to sequester and protect their females even more from young men. This is a positive feedback dynamic whose endpoint is the complete absence and invisibility of non-familial females from the lives of the low-status young men, who are doomed to systemic and chronic bachelorhood. {{Quote|[https://www.amazon.com/Marriage-Civilization-Monogamy-Made-Human/dp/1621572013 'Marriage and Civilization' by William Tucker (2014)]|'In a 2004 New York Times article, a graduate student in his twenties described what it was like growing up in Saudi Arabia. He said that he had never been alone in the company of a young woman. He and his friends refer to women as “BMOs – black moving objects” gliding past in full burkas. Brideprices are steep and men cannot think of getting married until they are well established in a profession. All marriages are arranged and it is not uncommon for the bride and groom to meet at their wedding.'}} | ||
The case of Liberia seems to confirm that an Islamic-style kinship system alone is sufficient to cause FGM, without doctrine explicitly mandating/recommending FGM. In Liberia FGM is practiced as an initiation rite into women's secret societies. A 2020 survey found that 38.2% of Liberian girls and women have been subject to FGM<ref>[ | The case of Liberia seems to confirm that an Islamic-style kinship system alone is sufficient to cause FGM, without doctrine explicitly mandating/recommending FGM. In Liberia FGM is practiced as an initiation rite into women's secret societies. A 2020 survey found that 38.2% of Liberian girls and women have been subject to FGM<ref>[https://web.archive.org/web/20220220091727/https://www.28toomany.org/country/liberia/ Liberia - 28 Too Many]</ref>, yet only 12% of Liberia's population is Muslim. However, Liberia's marriage and kinship practices are essentially Islamic: men can have up to 4 wives, a third of all Liberian marriages are polygamous, a third of married women aged between 15-49 are in polygamous marriages, and married woman's rights to inherit property from her spouse are restricted.<ref>https://www.genderindex.org/wp-content/uploads/files/datasheets/LR.pdf</ref> Liberia suffers from the sexual violence that is a characteristic of polygynous societies, and to which chastity assurance practices such as FGM are a response (it should be taken into account that Islamic polygyny and FGM were probably introduced to the region by Islamic immigration from Sudan, from empires based in today's Mali, starting from the 13th or 14th century, and later by the influx of infibulated women escaping the slave trade).{{Quote|[https://odi.org/en/publications/the-fallout-of-rape-as-a-weapon-of-war/ The fallout of rape as a weapon of war]|[Liberia] has one of the highest incidences of sexual violence against women in the world. Rape is the most frequently reported crime, accounting for more than one-third of sexual violence cases.}}The supposed perfection of Islam, makes it hard for Muslims to identify the social causes of the sexual violence endemic to their societies. It is instead attributed to notions that female sexuality is excessive, indiscriminate and dangerous if left unchecked by chastity assurance measures such as FGM. Islam thus favours a plethora of dysfunctional marital, sexual and kinship practices. It overvalues the chastity and purity of females whilst, at the same time, creating sexually violent societies which put that very chastity and purity at increased risk. The solutions Islam offers to this conundrum exacerbate the problems and create a social and normative context in which chastity assurance measures such as FGM, become useful or even necessary. | ||
====Sex-slavery==== | ====Sex-slavery==== | ||
Islam permits [[Women in Islamic Law|sex-slavery]], nor limits the number of sex-slaves a man can own. | Islam permits [[Women in Islamic Law|sex-slavery]], nor limits the number of sex-slaves a man can own. | ||
Gerry Mackie suggests that it is ''extreme polygyny'' that gives rise to chastity assurance measures such as FGM. In a closed system (where females are not imported), the extent of polygyny is limited by the number of females in the system and the number of of systemically agamous young men (which, being a cause of crime, conflict and unrest, is a destabilizing force).<ref name=":0" /> Extreme polygyny is therefore only possible if sex-slaves are introduced into the system. We can note that the famously large harems of the Sultans, Shahs and Sheiks scrupulously respected Islamic law (e.g. the Sultan Moulay Ismail Ibn Sharif of Morocco<ref>'[ | Gerry Mackie suggests that it is ''extreme polygyny'' that gives rise to chastity assurance measures such as FGM. In a closed system (where females are not imported), the extent of polygyny is limited by the number of females in the system and the number of of systemically agamous young men (which, being a cause of crime, conflict and unrest, is a destabilizing force).<ref name=":0" /> Extreme polygyny is therefore only possible if sex-slaves are introduced into the system. We can note that the famously large harems of the Sultans, Shahs and Sheiks scrupulously respected Islamic law (e.g. the Sultan Moulay Ismail Ibn Sharif of Morocco<ref>'[https://web.archive.org/web/20220220092006/https://www.psychologytoday.com/intl/blog/locus-control/201008/all-my-888-children All my 888 children' by Nando Pelusi Ph.D. in Psychology Today]</ref> had four wives and at least 500 'concubines', and Fat′h Ali Shah Qajar, the second Shah of Iran, also had 4 wives, but also a harem of 800-1000 'concubines'). Extreme polygyny without sex-slavery (i.e. females forcibly imported into the system) creates correspondingly extreme bride-famines at the bottom of society, and also deprives the affected men of a means whereby to relieve that famine. This makes for unstable societies - where the interdiction on capturing sex-slaves would not, anyway, be respected. [[File:Infibexzisionplus.jpg|thumb|Maps comparing distribution of FGM and Infibulation and main centes and routes of the Islamic Slave Trade]]Furthermore polygyny that is strictly restricted to a maximum of four wives (with no sex-slavery permitted) loses its power as a status symbol and becomes less desirable to elite men, and likewise diminishes the community's hypergynous drive. Thus in the absence of sex-slavery polygyny tends to diminish and die out. | ||
Historians estimate that two thirds of slaves under Islam were girls or women.<ref>'[ | Historians estimate that two thirds of slaves under Islam were girls or women.<ref>'[https://web.archive.org/web/20220220092149/http://bernardlugan.blogspot.com/2020/08/nouveau-livre-de-bernard-lugan.html Esclavage, l’histoire à l’endroit'] by Bernard Lugan</ref> Whilst ''local'' raids on neighbors fuel ''tribal'' polygyny, Islamic polygyny (due to religious fervour, a preference for exotic women and a reluctance to take fellow Muslims as slaves) drew on sources of slaves from far afield - especially Africa. This involved captured women and children in long treks across the continent, often to Ethiopia or Zanzibar for transportation to Arabia. These treks were risky and took a heavy toll on the captives. After eunuchs, virgins (i.e. prepubescent or adolescent girls) were the most valuable commodity. Infibulation (the sealing up of the vagina) developed as a verifiable (by potential customers) protection and guarantee of the virginity of these girls over these long hazardous treks (four out of five slaves died during the forced march to the slave trading post at Zanzibar). There appears to be a correlation between the historical centres of the Islamic slave trade and the distribution of infibulation today, and the influence of the Islamic slave trade could explain the pervasiveness of FGM in Islamic Africa today. | ||
It should be noted that under the Islamic slave trade boys suffered even more than girls. In a process analogous to infibulation captured boys between the age of ten and fifteen were systematically castrated in order to become eunuchs to guard the harems of elite Muslim men. Malek Chebel estimates the death rate had a 10% survival rate,<ref>'[https://www.amazon.fr/Lesclavage-terre-dIslam-Malek-Chebel/dp/2818500710/ref=sr_1_1?__mk_fr_FR=%C3%85M%C3%85%C5%BD%C3%95%C3%91&dchild=1&keywords=chebel+L%27esclavage+en+terre+d%27islam&qid=1617337451&s=books&sr=1-1 L'esclavage en terre d'Islam' by Malek Chebel] </ref> Charles Gordon (1833 – 1885), governor of Khartoum, estimated the procedure had a 0.5% survival rate. This rate of morbidity made eunuchs extremely rare, and worth about twelve times the other slaves. | It should be noted that under the Islamic slave trade boys suffered even more than girls. In a process analogous to infibulation captured boys between the age of ten and fifteen were systematically castrated in order to become eunuchs to guard the harems of elite Muslim men. Malek Chebel estimates the death rate had a 10% survival rate,<ref>'[https://www.amazon.fr/Lesclavage-terre-dIslam-Malek-Chebel/dp/2818500710/ref=sr_1_1?__mk_fr_FR=%C3%85M%C3%85%C5%BD%C3%95%C3%91&dchild=1&keywords=chebel+L%27esclavage+en+terre+d%27islam&qid=1617337451&s=books&sr=1-1 L'esclavage en terre d'Islam' by Malek Chebel] </ref> Charles Gordon (1833 – 1885), governor of Khartoum, estimated the procedure had a 0.5% survival rate. This rate of morbidity made eunuchs extremely rare, and worth about twelve times the other slaves. | ||
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*'''Severance''' - where the initiand breaks with previous people, practices and routines; | *'''Severance''' - where the initiand breaks with previous people, practices and routines; | ||
*'''Transition''' - the creation of a ''tabula rasa'' through the removal of previously taken-for-granted forms and limits. The rite follows a strictly prescribed sequence, under the authority of a master of ceremonies. This stage has a destructive nature which facilitates considerable changes to be made to the identity of the initiand. | *'''Transition''' - the creation of a ''tabula rasa'' through the removal of previously taken-for-granted forms and limits. The rite follows a strictly prescribed sequence, under the authority of a master of ceremonies. This stage has a destructive nature which facilitates considerable changes to be made to the identity of the initiand. | ||
*'''Incorporation''' - the initiand is re-incorporated into society with a new identity, as a “new” being with a higher social status. <ref>[https://www.liquisearch.com/liminality/rites_of_passage/arnold_van_gennep Liminality - Rites of Passage - Arnold Van Gennep]</ref>'''<ref>[ | *'''Incorporation''' - the initiand is re-incorporated into society with a new identity, as a “new” being with a higher social status. <ref>[https://web.archive.org/web/20220220092608/https://www.liquisearch.com/liminality/rites_of_passage/arnold_van_gennep Liminality - Rites of Passage - Arnold Van Gennep]</ref>'''<ref>[https://web.archive.org/web/20220220092852/https://courses.lumenlearning.com/culturalanthropology/chapter/rite-of-passage/ Rite of Passage]</ref>''' | ||
Islamic FGM lacks the element of 'severance' as it generally occurs at home or hospital<ref>'[ | Islamic FGM lacks the element of 'severance' as it generally occurs at home or hospital<ref>'[https://web.archive.org/web/20220220085627/https://www.theguardian.com/society/2012/nov/18/female-genital-mutilation-circumcision-indonesia The day I saw 248 girls suffering genital mutilation' by Abigail Haworth, The Guardian (2012)]</ref> with family members present and often participating<ref>[https://web.archive.org/web/20220220093120/https://www.nowtolove.com.au/health/diet-nutrition/the-final-cut-can-we-end-female-genital-mutilation-12912 I was 7 when I was mutilated while my aunt held me down]</ref>; FGM does not involve a 'transitional' phase, not even prayers; and there is no 'incorporation' - a girl's status after FGM being largely the same as before (however - 'uncut' girls are frequently bullied, shunned and stigmatized by their 'cut' peers<ref>[https://web.archive.org/web/20220220093312/https://plan-international.org/case-studies/uncut-girls-club THE UNCUT GIRLS’ CLUB]</ref>. The fact that this bullying stops after the girls have undergone FGM suggests the procedure does confer ''some'' increased status). | ||
Rites of passage are public or semi-public, with either the whole community or initiates as witnesses. Islamic FGM is generally a private and secretive affair occurring within the family. With rites of Passage a Master of Ceremonies imparts secret or occult knowledge to the initiand. No such thing occurs with Islamic FGM. Rites of Passage occur at important transitional life events (such as birth, puberty, marriage, death); Islamic FGM can occur any time between birth and puberty, and its timing may depend on quite practical factors: for example, families and isolated villages, rather than having to pay for a ‘cutter’ to visit as each daughter reaches a certain age, will have ''all'' their daughters cut during a single visit of the ‘cutter’, girls from a wide range of ages therefore being cut at the same time. | Rites of passage are public or semi-public, with either the whole community or initiates as witnesses. Islamic FGM is generally a private and secretive affair occurring within the family. With rites of Passage a Master of Ceremonies imparts secret or occult knowledge to the initiand. No such thing occurs with Islamic FGM. Rites of Passage occur at important transitional life events (such as birth, puberty, marriage, death); Islamic FGM can occur any time between birth and puberty, and its timing may depend on quite practical factors: for example, families and isolated villages, rather than having to pay for a ‘cutter’ to visit as each daughter reaches a certain age, will have ''all'' their daughters cut during a single visit of the ‘cutter’, girls from a wide range of ages therefore being cut at the same time. | ||
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However, FGM and Rites of Passage do share one characteristic: they both involve a deliberate ordeal (a 'destructive nature') which brings about permanent physical and psychological changes. | However, FGM and Rites of Passage do share one characteristic: they both involve a deliberate ordeal (a 'destructive nature') which brings about permanent physical and psychological changes. | ||
This is reflected in the fact that anaesthetics are generally not used, even when available. [[File:Fgm-in-the-middle-east.jpg|thumb|Iraqi Kurdish four-year-old Shwen screams during her circumcision in Suleimaniyah on April 14, 2009]]{{Quote|[https://web.archive.org/web/20220220084006/https://www.unfpa.org/resources/female-genital-mutilation-fgm-frequently-asked-questions Female genital mutilation (FGM) frequently asked questions, UNFPA (2020)]|'''Anaesthetic and antiseptics are generally not used''' unless the procedure is carried out by medical practitioners.}}[[File:Endfgm-campaign-video-016.jpg|thumb|August, 25, 2008. Tuz Khurmatu, northern Iraq, a midwife (who also delivered Omer and is a trusted and valued member of the neighborhood) slices part of seven year-old Sheelan Anwar Omer's genitals (Photographer: Andrea Bruce).<ref>Image cropped from larger photo - for original see | This is reflected in the fact that anaesthetics are generally not used, even when available. [[File:Fgm-in-the-middle-east.jpg|thumb|Iraqi Kurdish four-year-old Shwen screams during her circumcision in Suleimaniyah on April 14, 2009]]{{Quote|[https://web.archive.org/web/20220220084006/https://www.unfpa.org/resources/female-genital-mutilation-fgm-frequently-asked-questions Female genital mutilation (FGM) frequently asked questions, UNFPA (2020)]|'''Anaesthetic and antiseptics are generally not used''' unless the procedure is carried out by medical practitioners.}}[[File:Endfgm-campaign-video-016.jpg|thumb|August, 25, 2008. Tuz Khurmatu, northern Iraq, a midwife (who also delivered Omer and is a trusted and valued member of the neighborhood) slices part of seven year-old Sheelan Anwar Omer's genitals (Photographer: Andrea Bruce).<ref>Image cropped from larger photo - for original see https://web.archive.org/web/20220220093630/https://i0.wp.com/freethoughtblogs.com/taslima/files/2012/06/Kurdish-girl.jpg?ssl=1</ref>|alt=]]{{Quote|[https://web.archive.org/web/20220220084138/https://www.heraldscotland.com/news/13131835.i-screaming-mother/ 'I was screaming for my mother' (2013)]|I remember I was screaming for my grandmother and my mother to help me but no-one did. I wasn't given any medication before or after - '''not anaesthetic, nothing'''.}}{{Quote|Female Genital Mutilation (FGM) Survivor Tells Her Story (2016) - youtu.be/jlyj9hgdbrQ|My aunt was a doctor, so when she led me downstairs for a clinic and instructed me to lie flat on my back on her operating table I didn't think to question her authority. '''With no anesthetic''' and very little warning she performed a ritualized cut.}}{{Quote|{{cite web | ||
| title = 'A horrific nightmare' Female genital mutilation survivor shares her … | | title = 'A horrific nightmare' Female genital mutilation survivor shares her … | ||
| url = https://www.cbc.ca/radio/asithappens/as-it-happens-thursday-edition-1.3784062/a-horrific-nightmare-female-genital-mutilation-survivor-shares-her-story-in-ottawa-1.3784067 | | url = https://www.cbc.ca/radio/asithappens/as-it-happens-thursday-edition-1.3784062/a-horrific-nightmare-female-genital-mutilation-survivor-shares-her-story-in-ottawa-1.3784067 | ||
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==FGM as Un-Islamic== | ==FGM as Un-Islamic== | ||
{{Quote|[https://web.archive.org/web/20220220085932/https://www.memri.org/tv/egyptian-cleric-supports-fgm-cites-protocols-elders-zion 'Egyptian Cleric: Female Circumcision Has Economic Benefits; Jews Fight It in Keeping with Protocols of the Elders of Zion' (Mar 27, 2017)]|”The discussion about female circumcision goes back to the past century. The first time that this subject was debated extensively was in the past century. Who were the first to talk about it? The Jews. They do not want Islam or the Muslims to be pure, developed, and civilized, so they started talking about it.”}}As the above quote suggests, the idea that FGM might be un-Islamic appears to be relatively new. The earliest fatwa clearly critical of FGM appears to be from 1984<ref name=":1">p54 [https://books.google.fr/books?id=qof6J4n1860C&pg=PA54&lpg=PA54&dq=Sheikh+Abu-Sabib+1984&source=bl&ots=-apLOOha6B&sig=dpINFFLI-N9KO8_FmEET-MDFKbI&hl=en&sa=X&ved=2ahUKEwiXh5Gi5OfcAhVOyoUKHeSgDWUQ6AEwC3oECAgQAQ#v=onepage&q=Sheikh%20Abu-Sabib%201984&f=false "Sexual Mutilations: A Human Tragedy" By International Symposium On Sexual Mutiliations 1996]</ref> and since then there have been fatwas critical of FGM. However, most are favourable towards the practice. (see [[Qur'an, Hadith and Scholars:Female Genital Mutilation#Modern Fatwas|Modern Fatwas]])[[File:Fgmwordsearches.jpg|thumb|NGram for terms: 'FGM', 'Female Genital Mutilation' and 'Female Circumcision'|link=]]An Ngram for the terms ‘fgm’, ‘female genital mutilation’ and ‘female circumcision’ shows an increased use of ‘mutilation’ and 'FGM' as against the more anodyne 'circumcision' starting around 1990. This coincides with the 1989 Convention on the Rights of the Child, which first identified female genital mutilation as a harmful traditional practice, and mandated that governments abolish it as one of several ''<nowiki/>'traditional practices prejudicial to the health of children'''.<ref>[ | {{Quote|[https://web.archive.org/web/20220220085932/https://www.memri.org/tv/egyptian-cleric-supports-fgm-cites-protocols-elders-zion 'Egyptian Cleric: Female Circumcision Has Economic Benefits; Jews Fight It in Keeping with Protocols of the Elders of Zion' (Mar 27, 2017)]|”The discussion about female circumcision goes back to the past century. The first time that this subject was debated extensively was in the past century. Who were the first to talk about it? The Jews. They do not want Islam or the Muslims to be pure, developed, and civilized, so they started talking about it.”}}As the above quote suggests, the idea that FGM might be un-Islamic appears to be relatively new. The earliest fatwa clearly critical of FGM appears to be from 1984<ref name=":1">p54 [https://books.google.fr/books?id=qof6J4n1860C&pg=PA54&lpg=PA54&dq=Sheikh+Abu-Sabib+1984&source=bl&ots=-apLOOha6B&sig=dpINFFLI-N9KO8_FmEET-MDFKbI&hl=en&sa=X&ved=2ahUKEwiXh5Gi5OfcAhVOyoUKHeSgDWUQ6AEwC3oECAgQAQ#v=onepage&q=Sheikh%20Abu-Sabib%201984&f=false "Sexual Mutilations: A Human Tragedy" By International Symposium On Sexual Mutiliations 1996]</ref> and since then there have been fatwas critical of FGM. However, most are favourable towards the practice. (see [[Qur'an, Hadith and Scholars:Female Genital Mutilation#Modern Fatwas|Modern Fatwas]])[[File:Fgmwordsearches.jpg|thumb|NGram for terms: 'FGM', 'Female Genital Mutilation' and 'Female Circumcision'|link=]]An Ngram for the terms ‘fgm’, ‘female genital mutilation’ and ‘female circumcision’ shows an increased use of ‘mutilation’ and 'FGM' as against the more anodyne 'circumcision' starting around 1990. This coincides with the 1989 Convention on the Rights of the Child, which first identified female genital mutilation as a harmful traditional practice, and mandated that governments abolish it as one of several ''<nowiki/>'traditional practices prejudicial to the health of children'''.<ref>[http://www.ohchr.org/en/professionalinterest/pages/crc.aspx Convention on the Rights of the Child]</ref> Soon afterwards organisations such as the World Health Organisation (1995),<ref>[https://apps.who.int/iris/bitstream/handle/10665/63602/WHO_FRH_WHD_96.10.pdf?sequence=1&isAllowed=y Female genital mutilation : report of a WHO technical working group, Geneva, 17-19 July 1995]</ref> the Council of Europe (1995), and UNICEF & UNFPA (1997)<ref>[https://apps.who.int/iris/bitstream/handle/10665/41903/9241561866.pdf?sequence=1&isAllowed=y Female Genital Mutilation - A Joint WHO/UNICEF/UNFPA Statement]</ref> also issued reports critical of FGM. | ||
For the first time narratives critical of FGM started penetrating the Islamic world, parts of which began to feel uneasy about Islam's association with FGM, and have consequently sought to de-link the two by showing that FGM is un-Islamic. | For the first time narratives critical of FGM started penetrating the Islamic world, parts of which began to feel uneasy about Islam's association with FGM, and have consequently sought to de-link the two by showing that FGM is un-Islamic. | ||
The 'FGM as un-Islamic' narrative is reinforced by the fact that it is a minority of Muslims that practice FGM. Immigration to the West has till recently come countries such as Bangladesh, Pakistan, Turkey, or the Maghreb that are either Hanafi (the school of fiqh which least favours FGM, merely ruling it as 'optional') or (as in the case of the Maghreb countries) practices a Maliki Islam that appears to eschew FGM. These immigrant populations have effectively imported the 'FGM is un-Islamic' narrative to the West. This narrative is challenged by the rise in immigration from countries such as Indonesia and Somalia, and the Kurdish Middle East<ref>[https://www.researchgate.net/publication/305745749_Effect_of_female_genital_mutilationcutting_on_sexual_functions Effect of female genital mutilation/cutting on sexual functions] - Mohammad-Hossein Biglu et al</ref>, where FGM-rates are high and the practice is accepted as compatible with Islam. | The 'FGM as un-Islamic' narrative is reinforced by the fact that it is a minority of Muslims that practice FGM. Immigration to the West has till recently come countries such as Bangladesh, Pakistan, Turkey, or the Maghreb that are either Hanafi (the school of fiqh which least favours FGM, merely ruling it as 'optional') or (as in the case of the Maghreb countries) practices a Maliki Islam that appears to eschew FGM. These immigrant populations have effectively imported the 'FGM is un-Islamic' narrative to the West. This narrative is challenged by the rise in immigration from countries such as Indonesia and Somalia, and the Kurdish Middle East<ref>[https://www.researchgate.net/publication/305745749_Effect_of_female_genital_mutilationcutting_on_sexual_functions Effect of female genital mutilation/cutting on sexual functions] - Mohammad-Hossein Biglu et al</ref>, where FGM-rates are high and the practice is accepted as compatible with Islam. | ||
The 'FGM is un-Islamic' narrative is further reinforced because the practice gives rise to a dilemma whereby telling the truth (or even just making known facts and evidence) is likely to aggravate the problem. In recent decades many agencies and charities have engaged themselves in the fight against FGM<ref>[ | The 'FGM is un-Islamic' narrative is further reinforced because the practice gives rise to a dilemma whereby telling the truth (or even just making known facts and evidence) is likely to aggravate the problem. In recent decades many agencies and charities have engaged themselves in the fight against FGM<ref>[https://web.archive.org/web/20220220094320/https://www.humanrightscareers.com/issues/organizations-fighting-female-genital-mutilation/ 20 Organizations Fighting Female Genital Mutilation]</ref>. These agencies face a particular challenge when interacting with individuals and populations who practice FGM: how, for example, does an anti-FGM charity respond to a Somali mother who asks whether FGM is Islamic? If the charity worker tells her about the FGM in the hadith, and how FGM is part of the ''fitrah'' (which Qur'an 30:30 exhorts Muslims to adhere to - see [https://wikiislam.net/wiki/User:Flynnjed/Sandbox#FGM_in_the_Qur.27an_and_Hadith FGM in the Qur'an]), and how the school of fiqh which the Somali woman follows, the Shafi'i, makes FGM mandatory - then that mother will come away from that interaction ''more'' likely to have her daughter mutilated, not ''less''. This dilemma is faced not just by on-the-ground charity workers, but the whole hierarchy of institutions devoted to combating FGM, including politicians, the media and academia. | ||
The following are the principal arguments defending the proposition that FGM is un-Islamic (each item in the list links to a full analysis and evaluation of each argument). | The following are the principal arguments defending the proposition that FGM is un-Islamic (each item in the list links to a full analysis and evaluation of each argument). | ||