Female genital mutilation (FGM) constitutes a profound violation of human rights, inflicting lasting emotional and psychological trauma on its victims. A recent report by Equality Now and Tadwein for Gender Studies, titled Female Genital Mutilation Amongst Sudanese Migrants in Greater Cairo: Perceptions and Trends, emphasizes the experiences of Sudanese women living in Egypt. Although many have fled their homeland in pursuit of safety and dignity, the scars—both physical and emotional—from FGM continue to impact their lives.
“I am completely convinced that it (FGM) is not right. It causes a lot of problems and complications… I felt like FGM weakens a person’s character as if something is taken away from them,” remarked a Sudanese mother residing in Cairo.
Stories from both women and men reflect the intricate web of damage caused by FGM. One father in Giza stated, “My wife and I suffered from it. It caused many problems in our intimate relationship.”
These firsthand accounts reveal the deep-rooted repercussions of FGM, affecting not only personal relationships but also how women perceive and interact with their own bodies, as well as how they raise their daughters.
The Legal Framework
FGM affects around 86% of women aged 15 to 49 in Egypt, as per a 2022 report by the Central Agency for Public Mobilization and Statistics (CAPMAS). In Sudan, the figures are similarly alarming; the 2014 Multiple Indicator Cluster Survey noted that 86.6% of women in that demographic had undergone FGM.
After a tragic incident in 2007, where an 11-year-old girl died following an FGM procedure, Egypt implemented a stringent ban on the practice. Various laws have since been amended to strengthen penalties, targeting both the perpetrators and the families involved. Despite this, the cultural persistence of FGM continues, often sustained by misinformation and societal norms.
Understanding the Trauma
While health implications of FGM—such as pain, infections, and childbirth difficulties—are often discussed, the report uncovers additional layers of trauma. Survivors articulate that the consequences extend beyond physical suffering to encompass emotional pain and relational difficulties.
“FGM didn’t just wound me physically. It stayed in my body and my marriage,” expressed a Sudanese woman in Cairo.
Various participants in the study described feelings of isolation and strained intimacy within relationships. Many women have internalized their trauma as a normalized aspect of life, often lacking any understanding of why the practice is performed.
Younger women with higher education levels generally showed greater opposition to FGM, while fathers who opposed it highlighted its adverse effects on intimate relationships.
“It’s completely illogical and something rooted in ignorance,” stated a university student.
For Sudanese migrants, the repercussions of FGM are aggravated by additional vulnerabilities related to their status in Egypt, including limited access to healthcare and fear of interaction with authorities. Their exclusion from mainstream anti-FGM initiatives further worsens their situation, leaving them at high risk of experiencing FGM and its severe consequences in isolation.
Grandmothers as Change Agents
Interestingly, the report identifies that some of the most effective advocates against FGM are older women, including grandmothers, many of whom once endorsed the practice. Traditionally, FGM decisions are influenced heavily by older family members, often placing women with reduced agency at the mercy of generational customs.
These grandmothers, who have now turned against the practice they once supported, are making significant strides in changing cultural narratives.
“I believed in it once. I will not let my granddaughter go through it,” shared a Sudanese grandmother in Cairo.
This shift represents a vital movement against a longstanding tradition, fueled by those with firsthand experience of the associated pain. Economic factors have also shifted priorities within families, often leading to a decreased emphasis on customs like FGM.
Misconceptions Around FGM Types
A particularly dangerous myth revealed in the study is the perception that “less severe” forms of FGM, such as Type I, are acceptable. Type I involves the partial or complete removal of the clitoral glans and/or prepuce, commonly referred to as the “Sunna type” in Egypt and Sudan.
This false notion allows families to engage in the practice under the assumption that it is less harmful or not FGM at all. Naglaa Sarhaan, MENA Gender Adviser at Equality Now, emphasizes, “Whether severe or mild, every type of FGM is a violation of human rights and bodily autonomy.”
A Call for Collective Action
The voices heard in this report present a critical opportunity for change. Many Sudanese women and families are already challenging traditional practices, seeking to reject FGM, but they need support to confront systemic issues and longstanding beliefs.
Ending FGM transcends cultural norms; it is fundamentally a matter of health, dignity, and human rights. Success hinges on open dialogue, migrant-centered frameworks, and a collective refusal to allow antiquated customs to dictate the futures of young girls.
“We believed it was normal. Now we know better and want better for our daughters,” concluded a Sudanese mother.
