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This study delves into the factors that influence the practice of female genital mutilation in West Africa, as well as the health implications. An online cross-sectional study was conducted with the use of electronic questionnaire. The study was targeted at adult females who were between the age of 18 and 50 years old. The Uniform Resource Locator (URL) of the electronic questionnaire was administered on social media platforms (Facebook and WhatsApp) only through convenience and snowball sampling techniques. A sample size of 3,119 adult females participated in the study. Spearman rank correlation (r) was employed to test the hypotheses. Responses were gathered from adult females whom originates from nine West African countries which are Nigeria, Ghana, Mali, Liberia, Benin, Cameroon, Chad, Gambia and Guinea. The study found a strong and positive relationship between culture and the practice of female genital mutilation in West Africa, and there was a weak and positive relationship between religion and education, and the practice of female genital mutilation in West Africa. Despite the health risks, it was revealed that female genital mutilation remained uninterrupted in West Africa. The findings of this study imply that the culture of the people, religious belief system and education are critical factors in efforts to be considered when discouraging the practice of female genital mutilation. Therefore, for healthy living, the practice of female genital mutilation should be discouraged in the study area. Based on the study outcome, recommendations were suggested.

The purpose of this paper is to explore the harms suffered by intersex children who are subjected to medically unnecessary genital-normalizing surgery (GNS) and the possible applicability of statutes prohibiting female genital mutilation (FGM) to certain cases of GNS to redress this harm in the USA.

Consulting publications by medical researchers and intersex activists alike, this comment reviews the procedures undertaken as part of GNS (most commonly including clitoral reduction) and the reasons behind these procedures. It also parses the language of federal and state statutes prohibiting FGM in the USA.

Surgical practices that include clitoral cutting when the procedure is not necessary to the health of the person on whom it is performed constitute FGM and are punishable under federal and certain state laws in the USA. GNS with clitoral reduction fits the definition of FGM because it is performed for cosmetic and social reasons, not medical necessity.

Acknowledging GNS with clitoral reduction as FGM is a crucial strategy to ensure that female-assigned intersex children’s rights to bodily autonomy are protected to the same extent as non-intersex children’s rights. Intersex legal activists in the USA should press for enforcement of FGM statutes as to female-assigned intersex children until the medical practitioners who continue to defend and perform GNS see the procedures as illegal genital mutilation.

Ritual female genital practices, widespread throughout Africa, are essential to gender identification and often are a pre-requisite for marriage. More severe forms of the practice, which are common in parts of Northeastern Africa, are also believed to enhance a woman’s childbearing capacity. Here, we critically review the gender- and class-based theories that explain the origins and persistence of female genital practices and the factors that precipitate social change. We also critically review evidence of the association of certain forms of the practice with various health, demographic, and social consequences. Our review exposes several methodological limitations of existing research that preclude population-based inferences about the medical and social implications of these practices and suggest that existing policies targeting such practices draw more on concerns over human rights than on scientific evidence about their sequelae. This review nevertheless exposes a potential contradiction between local justifications for and consequences of certain forms of the practice. Namely, despite an intended function of female genital practices to enhance a woman’s marital capital, certain forms may ironically lead to marital instability and dissolution through their negative effects on the health and reproductive capacity of women. We conclude with recommendations for research to examine the salience and implications of this potential paradox for women in Northeastern Africa.

This chapter discusses adjudication, expertise, and cultural difference as it appears in criminal court cases concerning female genital cutting (FGM) in the EU, as reported in a 2015 comparative overview. It begins with the distinction between typical and atypical FGM cases; a distinction that connects court cases to the cultural realities of the practicing communities, suggesting that the lack of cultural knowledge can cause unnecessary suffering to families and/or individuals who wrongly undergo prosecution in alleged FGM cases. A contrario, the intervention of experts in FGM court cases could be a positive approach to assessing the legitimacy of public intervention in certain cases.

Since female genital mutilation/cutting (FGM/C) entered the wider Western consciousness in the 1970s, feminist debates surrounding these practices have wrestled with the tensions between recognising the specificity of women's experiences of oppression and challenging gender-based violence (GBV) as a global phenomenon. Crucially, although intersectionality is now readily applied to analyses of different forms of GBV, the international anti-FGM/C discourse has been slow in embracing more nuanced analyses of women's vulnerability. This chapter draws from still often-overlooked Black and postcolonial feminist thinking to problematise the radical feminist legacy which continues to prescribe the dominant explanations to women's participation in FGM/C in terms of ‘Third World’ un-educatedness and lack of feminist consciousness. In framing women's participation as a patriarchal bargain (Kandiyoti, 1988), this chapter argues that women's complicity in FGM/C takes place amidst complex constraints which inhibit women's spaces for action in FGM/C-practising societies. The chapter reflects findings from qualitative research which has interrogated women's experiences of continuums of interpersonal and structural violence to make sense of women's participation and constrained resistance in FGM/C-practising contexts. In doing so, this chapter problematises the gender and racial binaries which continue to influence decontextualised understandings of women's acts of ‘honour’-based violence.

The purpose of this paper is to explore the perceptions of and barriers to reporting female genital mutilation (FGM) by victims and survivors of FGM to the police in England and Wales.

The paper is based on 14 interviews conducted with adult survivors and victims of FGM. A combination of 1:1 and group interviews were used, based on the preference of the respondents. Respondents were recruited in collaboration with specialist non-governmental organisations and major stakeholders in the area of honour-based violence and black and minority ethnic communities.

A key finding in this research was that all victims/survivors the authors interviewed stated that they did not support the practice of FGM, and that they would not follow it for younger women in their own family. Second, the authors found that none of the respondents had reported their experience to the police. Third, they identified key barriers to reporting, which included: their belief that reporting their own experience would not serve any purpose because they had experienced FGM as children, and in another country; and that they did not feel able to report new incidents of FGM in the community because of a lack of trust in the police due to previous negative experiences. Finally, they believed that FGM could be prevented only by work within the community, and not through engagement with the criminal justice system.

This is, to our knowledge, one of the first papers that is based on victims and survivors’ perceptions that explores barriers to reporting cases of FGM to the police, and offers levers for change.

The purpose of this study is to explore the influence of harmful cultural practices and its implications on stigmatization and the spread of HIV infection among people diagnosed with HIV in North Central Nigeria. It will help to identify the cultural values that pose a threat to the social, health and psychological well-being of the members of the society. This study will provide recommendations through educational teachings to community leaders and policymakers for health-care protection through Human Rights Act.

This study uses the qualitative phenomenological research design through a face-to-face in-depth interview to collect data using the audio recorder and field notes. Purposive sampling technique was used to recruit, from three selected hospitals, 20 participants aged 18 years–56 years who gave their consent by filling the informed consent form between April 2019 and July 2019. The data collected were analyzed through thematic analysis using ATLAS.ti 8 software. Also, thematic network analysis was used to visualize the themes, sub-themes and quotations.

The study findings indicate that sociocultural factors and HIV stigma in Nigeria are significant psychosocial problems that have adverse implications for health and psychological well-being. These problems contribute to the harmful traditional practices, thereby making people vulnerable to contracting HIV infection. The nontherapeutic practices of female genital mutilation, sexual intercourse during menstruation and tribal marks or scarification cause medical complications such as vesicovaginal fistula, rectovaginal fistula and HIV infection. Also, the practice of 18 months of sexual abstinence during breastfeeding predisposes couples to extramarital affairs and HIV infections. The findings also reveal that lack of education contributes to gender inequality.

The research uses a scientific method using ATLAS.ti 8 software for the transcription, organization and thematic analysis of the qualitative data. The study findings will benefit specifically the young girls and women who are usually the victims of the harmful cultural practices of female genital mutilation, gender inequality, sexual intercourse during menstruation and lack of female education in North Central Nigeria. Also, this study will serve as a relevant document and guide for policy implementation of Human and Child Rights Acts against all harmful cultural practices and gender inequality.

The medical suppression of female sexuality in Victorian society has long been the subject of historical and cultural scholarship, with documentation not only of textual threats by religious and medical “experts,” but also of surgical assaults on female reproductive systems (Longo, 1979, 1986; Scull & Favreau, 1986; Sheehan, 1997). Less well known is the apparent obverse: the use of medical techniques to stimulate the female genitalia as a means of treating hysteria and other mental disorders (Maines, 1999; Schleiner, 1995). In this paper, I trace the cultural history (mainly Anglo-American) of the psychiatric enhancement, as well as repression, of female sexual pleasure, through various genital treatments, including the surgical and the electrical.¹ I then make the case that these “opposite” treatments are, in the context of Victorian society, two sides of the same coin of the patriarchal, medical control of female sexuality.²

This publication aims to document the most relevant features of the practice of female genital mutilation (FGM) in 23 African and six Arab countries. The purpose of this paper is to provide a simple presentation of current levels; the main differences, according to background characteristics; and observed trends in the last 10-15 years. Considering past, current and future demographic dynamics helps identify possible scenarios for elimination.

Data on FGM have been collected through Demographic Health Surveys since 1990, with about 50 surveys conducted in 23 countries with FGM concentrations, and through Multiple Indicator Cluster Surveys since 2000, with about 31 surveys conducted in 18 countries with prevalent FGM. Reliable data on the practice are now available for all African countries where the practice is concentrated, plus Iraq and Yemen. Statistical information is currently not available for countries where FGM has been newly identified, such as India and Indonesia.

Approximately 130 million girls have undergone FGM in countries where the practice remains prevalent. If programmatic interventions and resources remain the same or decline, over 15.2 million girls will be subject to FGM. However if the 17 target countries attain their respective annual rates of reduction, four million girls will have been protected from FGM. Demographic analysis of FGM demonstrates that it is a practice that occurs within specific socio-cultural parameters, such as place of residence, and reproductive health and status. Interventions focusing on abandonment should take into consideration gender inequalities, how manifest, exacerbating high fertility and very young populations.

Gender equality has a catalytic effect on the achievement of inclusive and progressive human development, good governance, sustained peace, and harmonious dynamics between environments and human populations – all of which are at the centre of sustainable development and human rights.

The case studies focusing on Burkina Faso and Guinea show that characteristics such as the mother’s educational level and whether or not she experienced FGM, religious background and ethnicity provide valuable information in determining who is subject to FGM and defining the milieu in which they live. This information corroborates other studies finding that ethnic and religious background are strong determinants.

Presented analysis strongly highlights the importance of data in understanding the context within which FGM programmes operate, especially those that target local communities. Djibouti, with a rapidly growing urban population, should focus on prevention programmes in cities. A highly rural country such as Guinea-Bissau will take a different approach, as only a few ethnic groups practice FGM.

This is one of the first attempts to analyse and have a better understanding of the demographic, social and economic context of the practice. It aims to highlight the population and development issues surrounding the social norms of FGM.